A Book of The Office of Spirits

~~

A Book of the Offices of Spirits

The Occult Virtue of Plants and
Some Rare Magical Charms & Spells

Transcribed by

Frederick Hockley

from a Sixteenth Century Manuscript

on Magic & Necromancy
by
John Porter

+

Edited and with an Introduction
by
Colin D. Campbell

©

The Teitan Press
2011

CONTENTS

Introduction

Introduction by Frederick Hockley

Transcription of the Manuscript

Offices and Order of Spirits
Appendix One

Appendix Two

57

71

INTRODUCTION

I rirnst became aware of The Offices of Spirits while researching the ubiquitous
Solomonic magical text Goetia, a seventeenth-century work that details the
names and descriptions of a number of infernal spirits, as well as a method
for their conjuration to visible appearance. This work led me to Antipalus
Maleficiorum' (“The Enemy of Witchcraft”), a bibliography of writings on
“evil” magic compiled by the German abbot, cryptographer, lexicographer,
and magical scholar, Johannes Trithemius (1462-1516). Trithemius is of
course best known as the author of the Steganographia,’ a work that blends
both angelic magic and cryptography, but despite its avowed intent, his
Antipalus Maleficiorum has long been recognized as a valuable guide to the
‘arly literature of the occult.

The second chapter of the first book of Antipalus Maleficiorum lists at least
two works of demonic magic with titles that could be translated as The Offices
of Spirits? Both works are in Latin, but even without a firm knowledge of that
language, it is obvious that each of the titles contains a reference to “offices,”
in the form of the words Officiorum and Officiis, respectively. While the title
of the second text gives little information regarding its contents, the first is
considerably more helpful, identifying it as a work in which spirits are listed
in rank with four Chiefs, as well as Kings, Dukes, Marquises, and Counts.

1) Liber quoque Officiorum, qui incipit: Multi sapientes tractaverunt, quam

sit vanus, confictus, et mendacio plenus, nemo est vel mediocriter doctus,

qui non intelligat. Et quis sapiens illum sine risu vel audire, vel legere
posset, in quo demones distinguuntur in quattuor Imperatores, Reges
quoque multos Duces, Marchiones et Comites...

2) Et est liber Salomoni adscriptus De Officiis Spirituum, magnus et alius

ab illo, quem superius nominavi, execrabilis et totus diabolicus, qui sic
incipit: In hoc libro sunt secreta omnium artium.

1, Johannis Tritemii, Antipalus maleficiorum...quatuor librio comprehensus, Moguntiae: Lippius,
1605.

2, Johannes Trithemius; Steganographia; Frankfurt: Mattias Becker, Joannes Bernerus; 1606.
It existed in manuscript form as early as 1499.

4. Paola Zambelli, White Magic, Black Magic in the European Renaissance; Leiden: Brill, 2007.

Vii

viii A Book OF THE OFFICES OF SPIRITS

Despite having the titles as they would have been known in the time of
Trithemius, my efforts to locate copies of the texts themselves in the pres-
ent day were not so easily satisfied, and I searched for nearly a year without
success. Then, quite unexpectedly, I was given access to copies of two nine-
teenth century manuscripts, each of which contained a version of a work
entitled The Offices of Spirits, followed by that of the much more famous The
Keys of Rabbi Solomon.

The first of these nineteenth century manuscripts is most unusual in that
it appears to have been transcribed by a female copyist. The manuscript is
undated, and has nothing to hint at its provenance beyond a reproduction of
the natal horoscope of one John Palmer, following the title leaf of The Offices
of Spirits. In accompanying notes, the copyist identifies the horoscope as
having been taken from Robert Cross Smith’s The Familiar Astrologer, pub-
lished in 1831.’ The manuscript therefore obviously postdates that year, as
is confirmed by the physical evidence of the binding and paper-type, both of
which suggest that it is probably from the final decades of that century.

The second manuscript was actually not a manuscript as such, but rather
a photographic copy of a manuscript that had been prepared by Frederick
Hockley in 1864. This copy was made in the 1940s from Hockley’s holo-
graph original which is preserved in the library of the High Council of the
Societas Rosicruciana In Anglia (SRIA). Like the aforementioned anony-
mously-penned manuscript it also includes the diagram of John Palmer’s
horoscope.

It is immediately apparent that these two nineteenth century manu-
scripts are derived from a Common source, as each contains all but identical

4. My thanks to Keith Richmond and Marilyn Rinn of Weiser Antiquarian Books for loan-
ing me the original manuscript, which served as the starting point for the present work. I
would also like to acknowledge the assistance of Stephen Skinner and Silens Manus, both
of whom read through and commented upon a draft version of this text.

5.The text accompanying the horoscope reads “From “The Familiar Astrologer’ 8vo. London,
1831 page 715 [diagram] Nov. 11. 1831. Robert Smith (Raphael) in the last leaf of his
last work, gave the Horoscope without comment of Mr. John Palmer; who was destined so
soon afterwards to succeed him in his business as an astrologer, and also as Editor of the
‘Prophetic Messenger. With 3 Malefics above the Earth, although possessed of good abili-
ties and fair prospects, upon the direction of to the M.C. he sank irretrievably lost.” The
work referred to is: “Members of the Mercurii,” The Astrologer of the Nineteenth Century, or
Master-Key to Futurity, 7th edition, Supervised and Corrected, with Numerous Additions,
by Merlinus Anglicus Junior, London: Knight and Lacey, 1825.

INTRODUCTION ix

renderings of the same two works: The Offices of Spirits,” and The Keys of
Rabbi Solomon. Most tellingly, both versions of The Offices of Spirits include
the horoscope of John Palmer. Fortunately, Hockley reveals the reason for
the otherwise mysterious inclusion of this diagram in the Introduction that
he wrote for his transcription, where he explains that he prepared his text
from a copy of a much older manuscript that John Palmer had made in 1832.
The anonymous female transcriber of the other manuscript also appears to
have made use of Palmer’s text, although as she did not comment upon it we
have no way of knowing whether or not she was aware of its provenance and
therefore the reason for the addition of the horoscope.’

Whether it was Palmer or another who first coupled a transcription of
The Offices of Spirits with The Keys of Rabbi Solomon is not known, although
it seems safe to assume that the two works were grouped together because
both dealt with a similar magical subject: the invocation of spirits. Hockley
identifies the text of The Keys of Rabbi Solomon as having been “transcribed
from a manuscript translation from the original Hebrew into French and
thence rendered into English by Dr. Ebenezer Sibley.” Sibley (ca. 1749—ca.
1800), was a doctor and surgeon with a passion for astrology and the occult
whose voluminous publications included A New and Complete Illustration of
the Celestial Science of Astrology (1784-1788) and A Key to Physic and the
Occult Sciences (1795). His translation of The Keys of Rabbi Solomon was
unpublished in his lifetime, but circulated widely in manuscript form, there
being at least six known versions of the text in the French language dating to
the eighteenth century, plus Sibley’s translation into English.” An excellent

-~
=

. Hockley gives a longer form of the title of the work—that is “A Book of the Offices and
Orders of Spirits”—on a page immediately preceding the text itself, however he uses the
short form of the title “A Book of the Offices of Spirits” on the actual title-page of his
manuscript. The manuscript by the unknown copyist does not have a formal title page as
such, but simply has the long form of the title on an otherwise blank page at the start of
the work.

7. As the whereabouts of Palmer’s original manuscript is unknown it is not possible to tell
with certainty who was responsible for the inclusion of the astrological chart. However,
logic would dictate that it was either inserted by Palmer himself when preparing the manu-
script, or added posthumously by a friend who knew him to have been the copyist.

4. Robert Mathiesen, “The Key of Solomon: Toward a Typology of the Manuscripts,” in So-

cietas Magica Newsletter, Issue 17; 2007 (accessed on-line via http://www.societasmagica.

org/).

x A BOoK OF THE OFFICES OF SPIRITS

critical edition of this translation has recently been published, so there is no
need to examine the work further here.”

The full history of the text entitled The Offices of Spirits is somewhat less
clear, although its origins appear to lie in that same Officiorum mentioned by
Trithemius. In common with that work, it references four chief spirits and
a list of spirits of noble rank, and also includes the descriptions and offices
of the three great infernal spirits Lucifer, Beelzebub and Satan. Manuscript
versions of the Officiorum undoubtedly circulated amongst European occult-
ists, and it would seem that one of these copies eventually found its way to
Britain where it was translated into the English language and thus became
the ancestor of the present work. A certain awkwardness in the style of prose
in The Offices of Spirits, as well as the occasional Latin word or phrase, seems
to indicate that it is most likely a direct translation from Latin into English.

In his Introduction to the manuscript Frederick Hockley includes a short
history of The Offices of Spirits as he understood it. He states that the text had
its origins in “a very curious manuscript on Magic and Necromancy written
by John Porter in the year 1583,” which would place it in the latter years of
the Elizabethan Era and contemporary with similar early English language
manuscripts of this type. Although not explicitly stated, there seems to be
an inference that The Offices of Spirits was just one of a number of works
gathered together into Porter’s volume. Hockley presumably did not know
whether Porter himself was the author (or possibly the translator) of the
texts in the collection, or simply the compiler, working from earlier manu-
scripts, which was almost certainly the case, at least as far as The Offices of
Spirits was concerned."

According to Hockley’s chronology, Porter’s manuscript then disappeared
for some two hundred years, only to re-emerge in the possession of artist and
libertine Richard Cosway (1742-1821), described by one biographer as “the

9. Joseph Peterson, editor, The Clavis or Key to the Magic of Solomon, Lake Worth, FI:
Ibis Press, 2009. Peterson’s title is taken from the particular manuscript transcription
of Sibley’s translation that is central to his book, and is also that by which the text is
most commonly known in English. In the manuscript versions of the same work that are
paired with The Offices of Spirits, both Hockley and the anonymous female transcriber
give Sibley’s title as The Keys of Rabbi Solomon.

10. Hockley is unlikely to have been familiar with the Offictorum, and consequently would
not have identified it as the possible source for The Offices of Spirits.

——SSSaaaa ea

INTRODUCTION xi

most brilliant miniature painter of the eighteenth century..." Cosway’s
talents attracted the attention of both the English and the French aristoc-
racy, and won him both great renown and a place in fashionable society.
He appears to have been somewhat flamboyant both in dress and personal-
ity, his eccentric reputation furthered by the not-yet-fashionable practice of
conversing with spirits.” It was even rumored that he had a private room in
which he had constructed a magic circle for the invocation of such spirits,
possibly even those listed in The Offices of Spirits.

Hockley tells us that following Cosway’s death the manuscript was
amongst the books and papers that were purchased from his estate by the
London bookseller, John Denley (1764-1842). While not a household name,
Denley and his shop were known well enough in the occult circles of his time
to merit inclusion in Edward Bulwer Lytton’s popular Rosicrucian novel
Zanoni, a book whose premise is thought to have been the impetus behind
the cipher manuscripts at the heart of the ubiquitous Hermetic Order of The
Golden Dawn.

It is possible that among my readers there may be a few not
unacquainted with an old-book shop, existing some years since in the
neighbourhood of Covent Garden; I say a few, for certainly there was
little enough to attract the many in those precious volumes which the
labour of a life had accumulated on the dusty shelves of my old friend
D—. There were to be found no popular treatises, no entertaining
romances, no histories, no travels, no “Library for the People,” no
“Amusement for the Million.” But there, perhaps, throughout all
Europe, the curious might discover the most notable collection, ever
amassed by an enthusiast, of the works of Alchemist, Cabalist, and
Astrologer. The owner had lavished a fortune in the purchase of
unsaleable treasures.

11. George C. Williamson, Richard Cosway, R.A., London: George Bell and Sons, 1905.

12. The rise of the British Spiritualist movement in the middle of the nineteenth century
would introduce such interests into the mainstream consciousness of high society, but
Cosway’s own interests were unfashionably premature

13. Edward Bulwer Lytton, Zanoni, London: Saunders & Oatley; 1842, pp. ili — iv.

xii A Book OF THE OFFICES OF SPIRITS

By Hockley’s account the manuscript was then purchased by one George
W. Graham (1784-1860?) on behalf of a small occult fraternity known as
“lhe Society of the Mercurii” who were given to the study of astrology, alche-
my, and what would eventually become known as spiritualism. Described as
“the acronaut” by Hockley, Graham’s occult interests lay chiefly in alchemy,
but to his contemporaries he was more popularly known as an enthusiastic if
somewhat hapless balloonist whose poor fortune in flying was exceeded only
by his good fortune in surviving.

Details of “The Mercurii” remain vague, but it is possible, if not prob-
able, that Richard Cosway had been an early member of the group, as was
fellow-artist, John Varley (1778 —1842).The popular astrologer Robert Cross
Snmuth (1795-1832), who wrote under the pseudonym “Raphael” and who
has since been described by Jocelyn Godwin as the “...man who more than
any other was responsible for the occult revival of the early nineteenth cen-
tury,” was for a time the public face of the group. “ Smith edited a magazine
entitled The Straggling Astrologer and its successor, Urania; or the Astrologer’s
Chronicle and Mystic Magazine, and later published a selection of pieces from
the journals in a book called The Astrologer of the Nineteenth Century.”

It was to John Palmer (1807-1837), a young alchemist and astrologer,
that Hockley assigned the final place in his bibliographic lineage of the
Porter manuscript. According to Hockley’s account, Palmer must have
copied The Offices of Spirits from Porter’s original manuscript, on Smith’s
behalf, before the latter’s death in 1832, and this copy was then acquired by
Ilockley. The unfortunate Palmer, who went under the nom de plume Zadkiel
belore succeeding Smith as the second in what would become a long line
of astrologers bearing the name “Raphael,” only outlived his mentor by five
years, dying at the age of thirty. The notes accompanying Palmer’s horoscope
highlight the ill-omened aspects of the chart and record somberly that he
eventually “...sank, irretrievably lost.”

14. Joscelyn Godwin, The Theosophical Enlightenment, New York: SUNY Press; 1994. p. 173.

15. Curiously in his introduction to The Offices of Spirits Hockley seems to suggest that part
of that manuscript was published in The Astrologer of the Nineteenth Century. However
while that work contains a number of excerpts from older occult manuscripts, one of
which is said to have been owned by Cosway and passed into he possession of the Mercurii,
there were none that I could identify as having come from The Offices of Spirits.

INTRODUCTION xiii

The text itself is of particular interest to the modern occultist and scholar
in that it catalogs a series of demonic spirits, each with rank and description,
and as such bears a striking resemblance to the aforementioned Solomonic
work Goetia. ° Goetia survives in a number of English-language manuscripts,
with the seventeenth century manuscript designated Sloane MS 3825 in the
British Library generally held to be the most consistent and reliable. In this
manuscript is contained the Lemegeton or Lesser Key of Solomon, of which
Goetia is a part, described as containing “...all the Names, Orders and Offices
of all Spirits that ever he [Solomon] had any Converse with...”

Like The Offices of Spirits, Goetia lists a number of demons along with
their rank, description, number of attendant legions, and offices (abilities).
In fact, several names from the two texts match quite closely, if not exactly,
and even where the names fail to match, many of the descriptions are practi-
cally identical. Given the close correlation between the two manuscripts, it
would seem reasonable to speculate that they have a common ancestor. If
so, then The Offices of Spirits is probably the earlier of the two, as Goetia is
considerably more organized and includes additional seals for each of its
spirits.

Further points of interest evolve in the comparison of the two manuscripts.
Goetia can be traced back to a listing of spirits in Johann Wier’s (1515-1588)
Pseudomonarchia Daemonum, which indicates as its source a work entitled
Officium Spirituum, vel, Liber officiorum spirituum, seu Liber dictus Empto.
Solomonis, a title that at once brings to mind those of the two treatises cited by
Trithemius. However, a notable difference is that Pseudomonarchia Daemonum
lists only sixty-nine spirits, rather than the seventy-two of Goetia. This gap
would account for three major infernal spirits included in the The Offices of
Spirits that are conspicuously absent from Pseudomonarchia Daemonum and
subsequently Goetia: Lucifer, Beelzebub, and Satan. While not appearing in
Goetia, Lucifer at least is mentioned indirectly in the description of one of the

16. The word goetia is Greek in origin and is used in the literature of ceremonial magic to
describe the invocation of evil spirits (devils). In contrast the word theurgia describes the
calling forth of benevolent spirits (angels).

17. Sloane MS 3825, f. 1. Emphasis mine. See also The Lesser Key of Solomon; Joseph Peterson,
Ed.; York Beach, ME: Weiser, 2001.

18. Pseudomonarchia Daemonum was included as an appendix to the 1577 and subsequent
editions of Wier’s De Praestigiis Daemonum, a text that was first published in 1563.

xIV A Book OF THE OFFICES OF SPIRITS

spirits, and the four kings that follow are noted under a separate heading as
being necessary (in some instances) to command the spirits to appear. This
is precisely the manner in which they are utilized in The Offices of Spirits.

To illustrate the close correspondence between the works, consider
Barbates, given as spirit number fifty-two in The Offices of Spirits:

Barbates or Barbares, a Lord and a great Viscount, he appeareth like a
shooter or forest man with four minstrels and bearing four trumpets,
1" of gold, 2" of silver, 3°? of brass, 4" of ivory, he is the guide of many
rulers, and truly teacheth to understand the barking of dogs, and the
howling and crying of all other beasts, and he telleth of immeasure-
able treasures that he hid, and hath under him 29 legions.

This correlates with a similarly named spirit, Barbatos, the eighth spirit
of Goetia:

The 8" spirit is called Barbatos he is a great duke & appeareth when
ye [sun] is in [Sagittarius] with four noble kings and their companions
in great troops, he giveth ye understanding of ye singing of Birds; and
ye voice of other Creatures and ye barking of dogs, &c. he breaketh
hidden treasures open, that have been Laid by the Enchantment of
Magicians, & [is] of ye order of virtues, which some part beareth rule
still &c. he knoweth all things past and to come: & reconcileth friends
& those that are in power he ruleth over 30 legions of spirits his seal
of obedience is this, w" wear before you &c.

The resemblance is even more striking when compared to Barbatos as
given in Pseudomonarchia Daemonum, which describes his offices similarly
and depicts him thus:

Barbatos is a great Count & Duke, he appears in the figure of a field
archer with four kings carrying trumpets. He understands the singing
of birds, the barking of dogs, the lowing of cattle, and [the speech] of
all animals: likewise, treasures hidden by magicians and enchanters, he
uncovers: & he is of the order of Virtues, [and] partly of Dominations.

INTRODUCTION XV

He presides over thirty legions. He knows the past and future: he
unites the minds of friends and foes.

A comparison of the attributes of various of the spirits listed in
Pseudomonarchia Daemonum and those in The Offices of Spirits reveals a num-
ber of similarities, with the description of Barbatos/Barbates given by Wier
being closer to that found in the The Offices of Spirits than that of the Goetia
in several significant respects. If, for example, one takes Wier’s “in signo
Sagittarij sylvestris” in a literal (“in the figure of a field archer”) rather than an
astrological sense (“when ye [sun] is in [Sagittarius]”) as given in Goetia, it is
quite close to the description of “a shooter or forest man” given in The Offices
of Spirits. Similarly, the Pseudomonarchia Daemonum reference to Barbatos
also includes a mention of the kings carrying trumpets (“cum quattuor regibus
tubas ferentibus”) not found in Goetia, but present in The Offices of Spirits.

Also of interest is a well known discrepancy between Wier and Goetia con-
cerning the spirit Vassago, who is absent from the former but present in the
latter, replacing the spirit Pruflas. It is presently unknown how the redaction
occurred, though it is likely to have been between the publication of Robert
Scot’s translation of Pseudomonarchia Daemonum in his work The Discoverie
of Witchcraft’ in 1584 and the early manuscript versions of Goetia that ap-
peared in the middle of the seventeenth century. The Offices of Spirits, how-
ever, contains a spirit whose name matches quite closely as number seventy,
Usagoo, so it is possible that this spirit’s name was extracted from this work
at some point. The descriptions of the spirits in each work differ, making a
proof of the association less than formal, though as previously noted hav-
ing such differences is not uncommon when comparing the two manuscripts
even where the names may seem to agree.

Other manuscripts in the British Library reveal further interesting con-
nections with The Offices of Spirits, suggesting that some form of this work

19. Joannis Wieri [Johannes Wierus/Wier], De Praestigiis Daemonum, Basel: Ex Officina
Oporiniana, 1577; p. 914. “Barbatos magnus Comes & Dux, apparet in signo Sagittari
silvestris cum quatuor regibus tubas ferentibus. Intelligit cantus avium, canum latratus, mugi-
tus boum [sic] & cunctorum animalium: thesauros item a magis & incantatoribus reconditos,
detegit: & est ex ordine Virtutum, partim Dominationum. Triginta praesidet legionibus. Novit
praeterita & futura: tam amicorum quam inimicorum animos conciliat.” My thanks to Michael
Estell for applying a critical eye to this and other translations from the Latin.

20. Reginald Scot, The Discoverie of Witchcraft, London: William Brome, 1584.

Xvi A Book OF THE OFFICES OF SPIRITS

was in circulation in the years between Porter’s transcription and Palmer’s.
One section of the collection of miscellaneous magical tracts in the British
Library designated as Sloane MS 3824 closely parallels a part of The Offices
of Spirits. It contains references to the same spirits that start that work, as
well as similar descriptive content for Lucifer, Beelzebub, Satan, and the
four kings of the air, Oriens, Paymon, Amaymon and Egin, along with their
subservient messengers.

Sloane MS 3853 contains a short treatise bearing the name The Offices
of Spirits, in which there is an initial listing of ten spirits whose attributes
closely match those of the first ten of the Porter text. The text of Sloane
MS 3853 then lists the same four kings, although it does not give any detail
other than their names and those of a group of spirits subservient to them.
The names of these subservient spirits do not, however, match those of the
Porter version of The Offices of Spirits, nor does the list of further spirits that
follows.”

Beyond the listing of spirit names, some of which are echoed in later
manuscripts like the above, The Offices of Spirits also details a variety of help-
ful plants and suffumigations used to control or see spirits, as well as magical
operations to be performed according to the day of the week. These opera-
tions call for animal sacrifices, with the collected blood said to be of some
value to the work at hand. While there is a long history of animal sacrifice
across many religious traditions, I consider the practices detailed herein to
be spurious at best, and simply representative of the general folklore that ac-
crued around black magic. Unlike sacrifice in the religious/spiritual context,
the instruction does not call for an offering unto a deity or spirit, but rather
the harvesting of blood and fat for a magical operation. While it is not my
intention to morally censure such practices, and I have included details of
them to ensure consistency with the manuscript, it is my opinion that any
engagement such activities would only result in the needless slaughter of a
variety of bats, birds, and other small rodents to no positive effect, magical
or otherwise.

This unpleasant connection aside, there is little doubt that The Offices of
Spirits is an important demonological work that had considerable influence
on the magical practices of earlier centuries. Curiously, despite the esteem

21.The relevant passages are reproduced here in Appendix One.
22.The relevant passages are reproduced here in Appendix Two.

INTRODUCTION XVii

in which Frederick Hockley and others before him clearly held it, the text
seems to have been largely lost to modern occultism. Its significance to the
Solomonic tradition in general, and to the study of the Goeria in particular,
should not be underestimated. Taken in conjunction with the latter treatise,
it appears to complete some of the redactions purposefully made by Wier in
Pseudomonarchia Daemonum by detailing not only Lucifer, Beelzebub and
Satan, but also the demon kings of the four directions, Oriens, Paymon,
Amaymon, and Egin. While it is not the purpose of this presentation to at-
tempt a reconstruction based on the two manuscripts, those interested in
so doing should be able to readily assemble a workable treatise using the
materials herein.

23. The inclusion of the names “Lucifer, Beelzebub and Satan” here is significant, as those
early manuscripts that actually ventured to mention these demonic personages often
sought to obscure the reference by using the abbreviation “L.B.S.,” presumably in the
hope of avoiding ecclesiastical prosecution.

INTRODUCTION
(FREDRICK HocKLEy)

The following manuscript of “The Offices and Order of Spirits” was tran-
scribed by Mr. John Palmer in 1832 from a very curious manuscript on
Magic and Necromancy written by John Porter in the year 1583. It was
formerly in the possession of Richard Cosway, R.A., and purchased at his
sale by my friend Mr. John Denley, the celebrated dealer in occult works (see
Zanoni) and by him sold to Mr. George Graham, the aeronaut, for the so-
called Society of “The Mercurii.” Several extracts from the MS is given by
Raphael (R.C. Smith) in his “Astrologer of the 19" Century” and at the foot
of page 715 he describes it as being valued at five hundred guineas. Shortly
after the death of that puffing philosopher in 18...” the original MS came
into my possession, where it still remains....

Frd. Hockley
1 Jan, 1864

24. The year of Smith’s death (1832) is left incomplete by Hockley, presumably because he
did not know it offhand.

25. Hockley followed this paragraph with a few remarks on The Keys of Rabbi Solomon, which
Ihave omitted as they are not relevant to the present volume.

XVI

ADDENDUM

Av the time that this edition of The Offices of Spirits went to press several significant
\jucstions concerning the history of the work remained unanswered. First amongst
these was whether or not the 1583 manuscript by John Porter that Hockley
lui identified as the original source from which the Palmer manuscript that he
transcribed as The Offices of Spirits survived, and if so where. Then there was the
uncertainty about the relationship between Hockley’s text and the manuscript
j repared by the anonymous, apparently female, copyist. Clearly the two were —for
ihe most part—nearly identical, but whether one was copied from the other,
or both were taken independently from a third source, could not be established
with absolute certainty. Thanks to the scholarship of Alan Thorogood, these issues
have now been resolved, and I am able to address them in this Addendum.

In the course of his own researches Alan identified the Porter manuscript as
‘uirviving in two volumes which are now preserved in the Folger Shakespeare
Library in Washington, D.C., under the title “Book of Magic, with Instructions
for Invoking Spirits, etc. [Manuscript], ca. 1577-1583.”' The volumes were
originally part of a single manuscript compiled in the late sixteenth century from
an eclectic group of magical texts in the Solomonic tradition. It appears this
muinuscript survived more or less intact until, at some point in the first half of
ihe nineteenth century, it became separated into at least three portions. The first
urt, Comprising pages 1—14, is now missing, the remaining two (pages 15-205
and 206-235 respectively) now form the Folger volumes.’ That this is indeed
l’orter’s text —and therefore the source-work from which The Offices of Spirits was
ultimately derived —is confirmed by a number of points: not least that one page
|MS. V.b.26(1), p. 135) includes Porter’s name in a simple reverse cipher, and
mother (MS. V.b.26(1), p. 105), gives the year of the manuscript, 1583, which
matches that given in The Offices of Spirits. Interestingly the manuscript also has
ihe year “1822” and “R.C.S.” on one page [MS. V.b.26(1), p. 15], these being the

1. lolger Shakespeare Library, MS. V.b.26(1) & V.b.26(2). In addition to earlier folio num-
bers in brown ink, both volumes have been consecutively paginated in blue ink by a later
hand. References that follow are to the latter pagination.

2. A detailed comparison of Porter’s manuscript with Hockley’s has yet to be undertaken,
but it seems clear that, forinstance, the first section of Hockley’s manuscript (The Offices of
Spirits, pp. 7-36) corresponds to the “Officiu[m] de spiritib[us]” section of MS. V.b.26(1)
pp. 73— 84, whilst “The Experiment” (The Offices of Spirits, pp. 52— 53) corresponds to
MS. V.b.26(2) p. 207, etc.

‘. Porter’s authorship is given in code at the end of the passage: “finis: Probatum est sine
Dubio: Pro certo: By nh4z: retr4p.” The decipherment, “John Porter,” has been added
alongside this in an unidentified hand.

Al

A2 A Book OF THE OFFICES OF SPIRITS

initials of Robert Cross Smith, the member of the occult group “The Mercurii,”
who according to Hockley was for a time the owner of the Porter manuscript.

In his Introduction to The Offices of Spirits, Hockley recorded that he used a
transcription of Porter’s manuscript made by John Palmer when preparing his
own manuscript, but a somewhat ambiguous statement in the final line also sug-
gests that Hockley had acquired the original Porter manuscript after the death of
Robert Cross Smith. It is now confirmed that Hockley did actually own the first
of the two volumes [Folger MS V.b.26(1)], which he referred to as the “Theurgia
MS” after the title on its spine.* Given this it seems somewhat strange that Hockley
chose to work from Palmer’s transcription rather than the original manuscript. It
is of course possible that Hockley chose to follow Palmer’s transcription as it
saved him the effort of deciphering the contractions and difficult handwriting of
the sixteenth century original, but a more likely reason is that he did not possess
the “Theurgia MS” at the time that he actually worked on The Offices of Spirits.
Perhaps more importantly, it seems that Hockley never came into possession of
the second volume [Folger MS V.b.26(2)] which meant that he did not have ac-
cess to the complete text of Porter’s manuscript.’ It is telling, in this regard, that
notes in the margins of Hockley’s manuscript reveal that he did check it against
the “Theurgia MS” [Folger MS V.b.26(1)] but none relate to the second volume
[Folger MS V.b.26(2)].°

4, The spine label of Folger MS. V.b.26(1) has “Theurgia M.S. 1583 Book of Magic.” The
“Theurgia MS” was in Hockley’s possession at the time of his death and was subsequently
sold by Sotheby’s as Lot 380 of their April 1887 sale, where it was described as: “Theurgia:
an ancient Magical MS. in red and black, neatly written, with numerous magic circles,
seals, talismans, and several curious pen and ink drawings of various appearances of spirits
(imperfect), 97 leaves, half calf (1583).” The manuscript then went through a number of
owners before being purchased by the Folger Shakespeare Library in 1958.

5. Much of the history of the second volume of the manuscript [Folger MS. V.b.26(2)] is un-
known. After the death of Robert Cross Smith it evidently by-passed Hockley and went
through a series of hands before being acquired by British bibliophile Robert Lenkiewicz
(1941-2002). It was then sold at auction by Sotheby’s on July 12, 2007, where it was
purchased by the Folger library. That the two parts of the manuscript should thus have
been reunited after being separated for nearly two centuries is surely a testament both to
remarkable serendipity and the skills of the Curator of Manuscripts at the Folger library,
Heather Wolfe, who recognized the volume at Sotheby’s as related to their own.

6. The marginal references to “Theurgia MS” and “Old MS” in Hockley’s manuscript all
refer to corresponding pages in Folger MS. V.b.26(1). At first glance one which gives
“Theurgia MS 42” (infra, p. 42 n. 35) does not appear to match, but it is clearly just an er-
ror in Hockley’s notation, as the equivalent text is found on Folger MS. V.b.26(1), p. 142.
While it is possible that these notes simply indicate that Hockley faithfully reproduced
marginalia made by Palmer that served the same purpose, this seems unlikely, as none
refer to Folger MS. V.b.26(2), to which we know that Palmer had access.

ADDENDUM A3

Alan Thorogood has also discovered that Hockley owned another sixteenth

century manuscript containing a short Latin "Liber Officiorum," which is now in
the Wellcome Library, London.7 The section of the work that relates to The Offices
of Spirits "Floris Excerpti de Libello qui nuncapatur Offitiu[m] Spiritu[u]m"

The Best Excerpts from the Treatise which is called the Offices of Spirits"), can

be found at ff.101-105. The text details the four kings of the cardinal directions as
well as a number of other spirits, and is much in the style of The Offices of Spirits,
but there are sufficient differences to see that it is not a direct predecessor to that
work, even though it is plainly from the same tradition.

The identification of the manuscripts now in the Folger Shakespeare Library as
the source of The Offices of Spirits also helps shed light on the relationship between
the Hockley text and that of the unidentified female copyist. The structure and
content of the texts are so close to identical that-given the many idiosyncrasies
‘that exist within the Folger text - it is quite inconceivable that they could have
been prepared independently of one another. As the manuscript by the unknown
copyist is dearly late nineteenth century, this can only mean that it must have
been taken either directly from Palmer's manuscript or from a copy of that, such
as Hockley’s. That the version by the unknown copyist does not contain Hockley's
introduction - or any reference to Hockley -would suggest that she also made
one of Palmer's manuscript, or an unknown verbatim copy thereof.

Thanks to the labors of Alan Thorogood and Joseph Peterson (who also indi-
.cated the relevance of the Folger Library manuscripts to the Hockley text), some
of the major mysteries concerning the history of The Offices of Spirits have now
been unraveled. Other questions remain, not least of which the possible relation-
ship between the original Porter text of 1583 and the earlier European works that
I mentioned in my Introduction. I look forward to continuing my own work on
these texts, and also to seeing what the further researches of others bring to this
intriguing subject.

Colin D. Campbell

7 Wellcome MS. 110. Pseudo-Bacon Roger (1214?- 1294) (& others), "Thesaurus spiri-
tuum [etc.]." Hockley's name, and what was is most likely the date on which he acquired
the work, 10th Feb. 1829, are neatly inked in his own handwriting on a blank facing the
first page of text.

A4 A Book OF ‘THE OFFICES OF SPIRITS
CoORRIGENDA

p. 14, n. 15. According to the Folger MS. Coolor “hath under him 13 leyrinn:
Rewboo [Hockley: “Kewboo”] & Coolor are Nos. 21 and 22 respectively
Folger, the positions are reversed in the Hockley MS which may have led tit.
omission of this detail.

p. 15,n. 17.The Hockley MS correctly transcribes the word as “drakes:” “tliat:
being an old English word for “dragon” that was still in use during the sixtirint
century.

p. 21, n.55.(Gemmos) “teacheth physics” should read “teacheth physic."

p. 23, n. 67 (Gasyaxe) Our text, following Hockley’s MS, has “appeareth lit:
a haw (sic),” however, it is apparent from the Folger MS that this should 144
“appeareth like a hare.”

p. 36, n. 8. (Othey) lines 2-3. Our text, following Hockley’s MS, has “iyoju is ub
like to a ton of wind,” however, it is apparent from the Folger MS that this shunt
read “appeareth like to a tvne of wyne” (that is a tun—a cask or barrel ol wit}

p. 50. The figure that is missing from the Hockley MS can be found in the tiigin
of Folger MS V.b.26(1), p. 139. It appears thus:

p. 52. Scrutiny of Folger MS V.b.26(2) suggests that despite the prescims wl «
blank space no figure is actually missing from this page. However, it is clei tein
the text that the diagram reproduced at the head of p. 54 relates to the exputine nt
on pp. 52-53.

p. 53, line 14. The Hockley MS is missing text. After: “(N) by these three wenile
add “+ tetragrammaton + anatemate + anatematevethe + and by all thiut In din
geth to these 3 words.”

A Book of the Offices of Spirits

The Occult Virtue of Plants and
Some Rare Magical Charms & Spells
Transcribed from a Folio Manuscript

on Magic & Necromancy

Written by John Porter, 1583.

Dde* NE

A
Book of the
Offices and Orders of Spirits

Offices and Order of Spirits

There be four Kings of the Air:
Urience, King of the East.”
Paymon, King of the West.
Amaymon, King of the South.
Egine, King of the North.

And there be three Devils in the art of Necromancy, viz: Lucipher, Beelzebub,
wud Satan.

| .ucipher is the father of all Devils. He may not be called, for he is in
the depth of Hell, yet by Tanta Valerion other devils may be conjured
and bound, for all devils do reverence and worship this devil Lucipher,
and that with a kind of majesty they all do obey him, for so hath God
ordained and appointed them.

‘lhe second is Beel — the which is Beelzebub, and he is the Prince of
Idevils. This Beel, before the time of Solomon was thought to be the
(sod Charon* whose idol was worshipped, and he was of the Order of
Cherubim, and 1,000,000 devils and wicked spirits minister unto him,
le appeareth very beautiful and giveth to the Master that calleth him
Crold and Silver, and maketh him expert in science, he appeareth well
lor half an hour and giveth of each demand a true answer, he giveth a
servant or familiar who shall be in service very dutiful during a man’s
life, he hath one proper invocation by which he shall be called, otherwise
he hath been wont to slay the master conjuror, and that in his circle,
unless he did suffumigate himself well, and that with amber, aloes, wood
suid mastic, and he must be called toward the East, wherein he must be
urged to do his office and duty.

1 Au adjacent note reads “Old MS p. 73.”
1 In Cireck legend the god Charon would ferry the deceased across the river Styx (or Acheron)

aud «ite the underworld.

4 A Book OF THE OFFICES OF SPIRITS

$. ‘lhe third devil or spirit is called Satan, the which was of the Order and
‘Throne of Cherubim, who that likewise after 1200 years intendeth to
come again and possess his former place (which is not to be believed).’
Ile is wont to ask of the Master Conjuror that he would with Solomon
pray the Creator that he may come to his throne again, but he that is
Master shall say that he fell not of his own will and for that cause abideth
in air, and is not cast into Hell, but let the Master take good heed that
he do not obey him in his request, and when the Master will depart with
lim, Iet him say, “I beseech my God that if it be given to thee, by him,
and that from above, that thou mayest again be restored to thy former
place or throne, so be it.” Note that Satan abideth in an obscure air,” and
that the 4 Princes or 4 Kings, unto which King’s power is given to hurd
the land, the seas, the trees, and they be of the Orient. These four Kings
are Orience, Paymon, Amaymon, and Egine. Satan knoweth the virtue
of these Kings, and it was he that tempted our fathers in the desert or
wilderness, making them disobedient to God’s will. He hath power to
lall, to destroy, to make blind, and to do many mischiefs. God defend us.
Amen.

‘+. Orience, King, appeareth with 100 or 200 Legions, and that with a fair
feminine countenance and a goodly crown upon his head, he rideth
upon an elephant, having before him showmen and much minstrelry
of diverse instruments, and when he is called, he cometh with other
yreat kings, but note, if he be called alone, he appeareth in the shape
of a horse (that is of the throne, having of a horse the very shape) and
when he is sacrificed unto or offered unto he taketh such a shape as the
Master wills, and he doth willingly receive the sacrifice or offering he
giveth willingly, and answer to all demands and questions. He telleth
the truth of things past, present, and to come, and if he be angry he will
vex all that do not sacrifice unto him, except that he that do give money,
and teach sciences, and then he is compelled, and that by divine power,
to the contrary. He hath power to consecrate books, and he knoweth all
expcriments and hath power to teach them, and there is a King under
him whose name is Baal and his office is to teach a man all manner of

4. The span of 1200 years is a theme repeated in multiple spirits of Goetia as well.
6. Another manuscript has “gas”. Sloane 3824 gives “abideth obscurely in the air.”

‘TRANSCRIPTION OF THE MANUSCRIPT 9

Sciences, and he maketh a man to go in invisible and he hath under him
250 Legions, yet at the first you must constrain a spirit called Temell,
who is the messenger of the East thus:

f conqure thee, and that by the living God, and by the blessed Virgin, Marie,
nother of Our Lord Jesus Christ, and by the thrones of Angels, and by the
blessed apostles, and by the Saints of God, that now presently and without
any delay or tarrying the same spirit which ts called Temell, that thou make
or cause to appear and obey unto my will and do my commandments, and
that with all speed. So be it.

% Amaymon is King of the South, and great and mighty, and he appeareth
in. the likeness of an old man, with a great beard, his ears like unto a
horse’s ears, he hath a bright crown on his head, and he rideth upon a
fierce lion roaring, and he taketh a rod in his hand, and his ministers go
before him with all manner of instruments and music, and he cometh
with other three Kings, and he gladly doth receive sacrifices and burnt
offerings and gifts, he maketh answer to all things, and maketh a man
wonderful cunning and expert in philosophy, and with Ars Notoria,’ and
he giveth the best acquaintance with nobility, and confirmeth the doing
thereof in dignity and promotion, he may well be kept in obedience one
hour, during which time he may be used, but let the master turn unto the
South to receive him, and that gently and with pleasantness, and declare
unto him the thing thou wouldst have taken in hand, and hold thou thy
Ring® upon thy face, and he will do thy will, and call thou him in a fair
air or day, and look that thou have the Ring of Solomon, and the Stole,
the ansipiter, or Coronoper, in cometh in all manners in visibility, and
a great company with him, and there be kings, Emelon, Ocar, Cydaton,
and Madycon, these Kings be messengers to the King of the South, to
whom shall be said,

i ‘The Ars Notoria, or Notary Art, is one of the five books that comprise The Lesser Key of
Sofunon.

4 ‘lhe form and use of the Ring of Solomon is attested in a number of manuscripts on
insupic, though each tends to differ in both form and function.

1)

Oo.

A Book OF THE OFFICES OF SPIRITS

f conjure you now by God and by Saint Mary, his son Christ’s mother, and
by the thrones and quiers of Angels, and by the death and passions of our
Saviour Jesus Christ, and by Abraham, Isaac and Facob, and by Moses,
Lily, linoch and David, and by holy Sem, Noe, & Lot, and by Elizabeth,
Catherine and Margaret, and by all the Prophets, Esay, Fereme, Ezekiel,
Daniel, Abacuk, Zachary, Malach, Sophoni, Foell, and Abdy’ that now
shortly withfout] any tarrying, you cause the same spirit, Emlon, that he
shortly and speedily come to me, obey me, and fulfill my will and desire. I
charge and command you by our Lord Jesus Christ, that you yield him to
me, and that without any delay or tarrying.

‘This when he cometh may tarry from 12 at noon till midnight.

Pauymon, King, he appeareth, and speaketh with a hoarse voice, and he
being called is more obedient to the will of Lucifer than any of the other
kings be, and [if] thou compel him by divine power, then he appeareth
in the likeness of a Soldier, yet when that he cometh to the presence of
the master he maketh variance still, he rideth upon a Dromedary or a
camel, and crowned with a bright crown, and hath the countenance of
i) woman, and before him goeth a band of men, and that with trumpets
and all kind of instruments, and Paymon himself speaketh with his [na-
tive| tongue, yet the master shall cast to him a paper wherein it is written
that he shall speak plainly and definitely, that the master may understand
what he sayeth, and so then he will, and there is Belferth, the messenger
of the King of the West, and there is Belial, a King, and Baasan, a King,
and they do make a man to go invisible, and Rombalence or Rombalane.
‘Vhese may appear from the third hour to the 12 hour following. Then
say,

And thou Alphasis, I conjure, and that by the most meek Lord, our Saviour
Jesus Christ, and by the Spear that clove his heart asunder, and that to the
redemption of all mankind, and by the nails that fixed Ins blessed hands
and feet, and by all the Virtues of God, and by all the holy names of God,

... Moses, Eli, Enoch and David, and by Holy Shem, Noah, & Lot, and by Elizabeth,
Clatherine, and Margaret, and by all the Prophets, Esau, Jeremiah, Ezekiel, Daniel,
llabakuk, Zachary, Malachai, Zephaniah, Joel, and Obadiah...

TRANSCRIPTION OF THE MANUSCRIPT 11

Agias'® + Yskiros'' + Athanatos + Otheos + Alpha + and Omega + Agla
+ E] + Tetragrammaton + that now shortly and without tarrying, this
same spirit Alphasis, to be here ready, and to do all that I here shall com-
mand them to do for me, [N], and that you now do here yield him unto me,
and that without delay or long tarrying, to fulfill my petition and desire.
So be it.

/. Iigin is King of the North and appeareth in the likeness of a man, and
his face is very clear, his nostrils are very sharp like a sword, and out of
his mouth cometh flames of fire, and he rideth upon a Dragon, and he is
crowned with a crown of Precious stones, and in his cheeks he beareth
two tusks, and he beareth on his right side two hissing serpents shining,
und he cometh with a great noise and clamor, before him go sundry kinds
of musical Instruments, and sweet Organs, and he teacheth perfectly all
music and singing, and the Art Notoria and the Art Nigromancy and the
Art Memoratina, and he speaketh of and in divers parts of the world, and
of things to come, past and present, and of certain secret and hid things,
und of the being and comparing of this world, and what the Earth is, and
whether the water may sustain the earth, or the earth the water, and he
tclleth what a bottomless pit is, commonly called Abyssus, and where it
is, and what the wind is, and from whence it cometh, and he giveth very
good acquaintance, and Dignities, fellowships, and confirmeth the same,
and maketh consecration of books, and other things, and giveth true
answers of all questions and demands, and thou must look to the North
when thou callest him, and so soon as he appeareth shew him the Seal
of Solomon and his Ring, and forthwith he will fall down to the earth
und worship the Master, and then the master shall take and thank him
therefore, and he hath 12,000 Legions, and he causeth a man to win at
all manner of games, and Rodabel, or Radabelles, be the messenger of
the King of the North.

Oh thou Lambricon or Lambracaron, King of the North, &c. (the [which]
may come from midnight to the morning) J conjure thee, and that by
the meek Lord Jesus Christ, and by him who hath made of naught all the

10) Tlagios.

{ 1. Ischuros.

1¢

—

A Book OF THE OFFICES OF SPIRITS

world, and all and everything therein, and Marie Magdalen, and by thi
virgin Saint Katherine, who slew Riophon your brother, and by the crown
of thorns that our Saviour Jesus Christ had upon his head, and by the spear
that he was prerced with to the heart, and by the nails wherewith his blessed
hands and feet were nailed to the Cross of the tree, and by the precious naniivs
La +Ya + Gala + Layagom + ulba + Garahitom + Laram + Saryni 4
Lassu + Foratom + La + Ya + Lasary + that you now and that withois
any delay or tarrying that this spirit by name Rodobel or Radabelles, noi
he here ready and obedient to all my will, and that now herein you obey ine,
aud that without any tarrying.

‘Vhen say the Conjuration that to the four kings doth appertain. Beyin
litnc conjuro tstos 4 nuntius, sine timere sic dicendo, O Temell, Alphussi:,
Enion, Rodabell, I conjure, &c. as is aforesaid.”

‘lersone is a King, and appeareth in the likeness of a man, having thie
face of a lion, and he hath 40 playing before him, with trumpets ail
other instruments, and he knoweth all things past, present and to conw.
and he knoweth all places where any treasure is hid, and sheweth it will

ingly, and desireth sacrifice, and that is of a brazen image, and he hail
under him 72 legions.

lilyeth, a King and a great ruler, he appeareth with a crown or a diadui,
and there is nothing seen of him but his head, and he cometh with miu
sircls afore him, and he teacheth what spirits be best for familiars, «111!
giveth true answers. He hath under him 80 legions.

. Ilarchase is a great King, and appeareth like a fierce bear, and he maketh

man to go invisible, and sheweth all places where treasure is hid, iil
he hath under him 26 legions.

. Gorsyar is a King, and appeareth having a lion’s face, and he is crowiv!

with a diadem, and bearing in his hand a fiery viper, and he rideth on
bear, and before him cometh trumpets, and he knoweth all things, ini!

’ “hen bind by oath these four messengers, without fear speaking as follows: Olen II

Alphassus, Emlon, Rodabell...”

TRANSCRIPTION OF THE MANUSCRIPT 13

where treasures be, and he will willingly appear and answer to all things
secret and secret questions, and of hid things, and he hath under him 6
Legions of Spirits.

12. Skor is a great King and appeareth like a curlew, and he doth fetch
money out of Kings' houses, or out of any house or place, and he will
carry it there as thou commandest him, for he is true and faithful, and
that in all his doings that he is commanded, and he hath under him 1 0
legoins

13. Garson, Rex. He appeareth like a man, and he knoweth things, past,
present and to come, and he telleth where is treasure hid, and he giveth
true answers, and that of things, that be secret and divine, and of Deity,
and of the creation of the world, and he hath under him 7 legions.

14. Tamon, a great King, he appeareth like a goat, he teacheth to find trea-
s that are hid in the earth, and to find precious stones and to find

minerals, and hid money, and he speaketh foully, and ill favouredly, and
‘without discretion, unless that he be constrained to the contrary thereof,
and he hath under him 50 legions.

15. Darbas or Carbas, a great Prince or King, he app eareth like a fierce lion,
yet when he cometh before him that calleth him, he taketh upon him

the form of a man and giveth true answers of secret and hid things, and
teacheth to heal sick people, and he excelleth in teaching of nigromancy,
‘and he causeth [one] to be changed, and that from his right physiog-

nomy, and he hath under him 26 legions .

16. Ogya great prince, app eareth like a viper, having teeth and two great
horns, and having a sharp sword in his hand, and he giveth true answers,
and that of all things that is demanded of him, and he hath under him

35 legions

wir

Ut,

—

10,

A Book OF THE OFFICES OF SPIRITS

‘here is one Skor,” a great prince. He appeareth like a dog, and hath a
strange voice, and he is marvelous in his working, for he will take away
the enemies’ sight, the which is against the Caller, and he will bring
money out of Kings’ treasures, and out of other places if he thereto be
commanded, and he fetcheth and carryeth all things, and is very faithful
i all his doings, and namely to his caller, and he hath under him 46
legions.

. Drewehall is a great Prince or King, and his office is to win Gold, and

to cast them that keepeth it into sleep, and he maketh to appear a great
army of men in Armour in the Field, and he himself appeareth like a
yreat hart with horns, and he hath under him 36 legions.

Ciloolas, a great King or Prince, he appeareth like a dog having wings,
and he is the chief leader of murderers, and knoweth things past, pres-
cnt, und to come, and he giveth knowledge of friends and enemies, and
maketh a man to go invisible so long as the caller or master will, and hath
under him 20 legions.

l‘orcase, a great prince, he appeareth like a great man, and he knoweth
the virtue of all herbs, and also of stones, and he giveth again the sight
that was lost, and he telleth the places of treasures, and giveth true an-
swers, and hath under him 10 legions.

_ Coolor,'"' a great prince, he appeareth like a child, and he hath with him

wings like to a goshawk, and he rideth upon a dragon that hath two
heads, and he giveth true answers for hid treasures.”

. Kewboo, a great prince, he appeareth like a knight, and he giveth true

answers of things that he is demanded of, and he giveth him that calleth
him gold and silver, and he hath under him 29 legions.

. Tlus appears to be a duplicate of spirit number twelve, listed under the same name with

wvariint description.

‘+. ‘Vhis appears to be a duplicate of Doolas, spirit number 25.
. Vhe manuscript does not indicate the number of legions under the control of Coolor,

however, Valac, a spirit from Goetia, has exactly the same description and is said to have
40 lepions.

J

20.

a8 bis

{o,
15,

1K.
14,

‘TRANSCRIPTION OF THE MANUSCRIPT 15

. Hanar, a great prince, he appeareth in a flame of fire, and he will take

on the form of a man. He is cunning in astronomy, and telleth where
treasures be that be kept by spirits, how many they be, and what they be,
and he giveth favour to the master, and under him be 8 legions.

. Hooab, a Prince of great magnitude, he appeareth like a blackbird, yet

when he taketh the shape of a man, then he is a leader of women, and
he maketh them to burn in love of men, and if he be commanded, he
maketh them to turn into another shape while that the men and them
may come together, and he hath under him 26 legions.

: Doolas,'° a great Prince, he appeareth like a child and wings like an

angel, he rideth upon a dragon having two heads and giveth true answers
of hid treasure and keepeth all treasure where serpents or snakes'’ be
seen to appear, and he giveth and appointeth the place where treasure is
to all spirits to keep, and he giveth a man all manner of household spirits,
and without him none can do it, and he giveth to the master all manner
of serpents, and he hath under him 20 legions.

Formecones is a great Prince and appeareth like a bowle,'* and when the
master will, he taketh the form of a man and he maketh one marvelous
cunning in astronomy and in all other liberal sciences, and he giveth the
master wisdom, and he knoweth best the virtues of herbs and stones, and
he bringeth lunary and precious stones, and he hath under him 36 legions.

Tamor or Chamor,"’ a Prince, he appeareth in a fiery flame, and deluding
the Light, and so blindeth the lookers-on, and that with notable delay,
and when he is compelled to take the form of a man, he is excellent in
astronomy, and in all other liberal arts, and he giveth the best acquain-
tance and favor of great men and princes, and he telleth places where
treasure is that be not kept with spirits, and under him is 34 legions.

‘This appears to be a duplicate of Coolor, spirit number 21.

‘Vhe Hockley MS has “drakes” but the anoynmous MS has “snakes,” which seems more
uppropriate.

Bull.

‘This is an interesting confusion of names, as the Hebrew letters for Tau (T) and Cheth
(Ch) are very similar, indicating the possibility that the name has a Hebrew origin.

Bo

Ao

40).

A Book OF THE OFFICES OF SPIRITS

I ewteffar or Falcas, a great Prince, he appeareth like a monster, and he
speaketh homely and he healeth all sickness and disease, and he maketh
one to seem as though he were mad, and one to rise against another,
und in 5 days he teacheth one every part that is of nigromancy, and he
knoweth every part of free love, and he enticeth women most to pride.
Ile is a liar and he will not confess himself to be Abarak. He saith that
he is one of the four kings. First, he desireth sacrifice, and he telleth of
goodly things, and he fetcheth treasure or money, and he rideth upon a
fiery Dragon, and he hath starry eyes and an head of a devil, the tail of
a viper, the hand(s] of a bear, and the feet of a mole, and he speaketh of
great things, and his breast is open, and his breath stinketh and his breath
is fiery, and he is crowned with a rainbow, and he looketh downward,
and he loveth music, and he appeareth in the 7” hour, and he carrieth
always in his forehead an eye, and first he appeareth and that laughing,
and be he vexed then he is very desperate, and he never entereth into
running water, and his voice is very hoarse & he doth make a man skillful
in Astronomy and Astrologie, and in Geomancie and in all other liberal
sciences, and getteth men the love of women, and giveth dignity and
promotion, and confirmeth it and many other things, he fetcheth money
or gold from any place he is appointed and bringeth it any whither the
master will command him, and hath under him 20 legions.

. Dyeclagoo, a great Prince, he appeareth like a beautiful angel and is very

irusty in all things he is entrusted by the master, and he maketh one in-
visible, and he maketh one to transform themself and willingly, he giveth
the love of women, and telleth the places of hid treasures, and giveth
fuvour of friends and enemies, and under him he hath 20 legions.

Barbaryes, a great Prince, he appeareth like an armed soldier, and he
beareth in his hand a spear with a banner, and he getteth best friends
and that to withstand the enemies of the master, and he causeth the
enemies to lose their sight, their hearing, and their strength, and if it
please the master it shall be so, and he maketh one wise and bold, and
he hath under him 50 legions.

4]

~

1%,

‘5.

{o,

‘TRANSCRIPTION OF THE MANUSCRIPT 17

Porax, a great and strong prince, he appeareth like an angel, and yet
lack and very dark, and he hath power in building of places and houses,
and in discovering of lands, woods and waters, and in the planting of
iruit trees, and in sowing of seed, and he knoweth the virtue of herbs,
and teacheth to still waters, and he hath under him 9 legions.

Acharos or Aharus, a Duke, and he is under the King of the East. He ap-
pcareth willingly like an old man, and his office is to teach all languages,
and he causeth them that be run away to come again, and under him are
29 legions.

Amada, a Duke, he appeareth like a monsterous beast, he giveth true
unswers of things past, present, and to come, and hath under him 42
legions.

, Barton is a great Duke, he appeareth like a great bear having a dragon’s

tail, and he is very expert in the virtue of herbs and precious stones, and
will carry one from region to region, and that swiftly and safe, and hath
under him 30 legions.

Allogor, a Duke, appeareth like a fair knight and beareth in his hand a
spear with a banner, and giveth true answer, and he opineth all doubts,
und showeth how they may be brought to pass, and what shall happen
and under him he hath 30 legions.

(iloba, a Duke, he appeareth like a man, he is the chiefest ruler of women,

ind maketh them to burn in love for men, and he maketh women to be
barren and to have no children, and he hath under him 20 legions.

. Marshiones, a Duke, he appeareth like unto a strong man, having a ser-

pent’s tail, and he is expert in herbs and stones, and he will carry one
(rom country to country, and that swiftly and without hurt, and he hath
under him 30 legions.

5%

SQ,

‘HO,

2,
BAe

A Book OF THE OFFICES OF SPIRITS

_ Bartyn,” a strong Duke, he appeareth like a bear, and knoweth herbs
and stones, and will carry one quickly where he will be, and hath under
him 20 legions.

Kayne, a Duke, appeareth like a raven, and after to take the form of a
min, and counselor to steal, and doth carry treasures from kings’ houses
and doth leave it where the master will, and he giveth favor both of
lriends and enemies, and hath under him 20 legions.

Rewsyn, a Duke, appeareth like a beautiful woman, he knoweth things
past, present and to come, and he causeth one that after he is out of this
world, then he causeth one of his ministers to enter into his body and
to speak with one of his kind, or with any other, and he hath under him
10 legions.

. Gemyem, a strong Duke, appeareth like a fair woman, and crowned with

the crown of a Duchess, and rideth on a camel, and giveth true answers
of things past, present, and to come, and of hid treasures, and the which
places, do appear half woman, and he is a prince, and a companion of
the love of women, and especially of maidens, and under him are 42
legions.

. Triblex, a great Duke and a Marquis, appeareth like an angel, he is both

meck and true, and that in all commandments of the master, and there-
fore he is called Triplex,”’ and he is more mighty, and he hath under him
© legions.

. Loonex, a great Earl, appeareth like a cruel bear, and by the master he

taketh the shape of a man, and he giveth the understanding of voices,
and that of all creatures, and all wild beasts, and teacheth all manner of
languages, and to understand them, and that [which] is past present and
to come, and he will declare where treasures be, and hath under him 18
legions.

‘Lis appears to duplicate some of the attributes of spirit number 34, Barton.
‘Lriplex is presumably a misspelling of the aforementioned Triblex , or vice versa.

‘TRANSCRIPTION OF THE MANUSCRIPT 19

41, Moyle, a great Marquis, and appeareth like a lion, and hath wings like

a griffon, and when the master will he taketh the form of a man, and
le maketh one witty and perfect in all sciences, and giveth victory over
cnemies, and in feats of arms maketh one expert, and giveth favor of
yreat men, and giveth true answers of things secret, and he hath under
him 14 legions.

. Gseyll, a great Earl, and appeareth like an Elephant, and taketh the form

ofa man, and speaketh with a hoarse voice, and ruleth all wild beasts,
and willingly he giveth of them to the master, and fetcheth gold and
that from any place the master will, and conveyeth it where the master
will command him, and leaveth it for the master, and he giveth the best
wequaintance and dignities and confirmeth it, and hath under him 50
legions.

I. Deydo or Deyoo, a great Earl, and appeareth like a child, he maketh trees

f.

to flourish and to grow green, and that out of time, and he maketh a man
perfect in all the liberal sciences, and in the mathematical science, and
giveth the understanding of all languages and causeth a man to speak
them well and perfectly, and hath under him 414 legions.

Sogan or Sogom, a great Marquis, appeareth like a pale horse, and spea-
keth with a hoarse voice, and putteth souls out of the place of pain which
some call Purgatory, and he is free and appeareth in what shape the mas-
(er will, and answereth truly and desireth a sacrifice and rejoiceth therein,
und he teacheth the mathematical science marvelously, he instructeth in
Wisdom and Philosophy, and maketh the souls of the dead to appear
lyefore the master, and namely the souls that are nigh to the waterside or
seas, and that in a certain Purgatorie which is called the lawful affliction
of Souls, and what souls soever shall appear before the master, they shall
come in the shape of airy bodies, and obediently appearing in the form
they first had, and they have power to answer questions, and that in the
presence of the master, and he hath under him 36 legions.

AO

AX.

ed

je

~

S(),

rL.

A Boox OF THE OFFICES OF SPIRITS

Royne, a great earl, and he appeareth like a soldier, and he continually
procureth venery and that between a man and his wife, and his face is
like a lion, and he rideth upon a black horse, and dividing a snake with
his arm or arms, and he buildeth great towers, and that willingly, and
houses and bulwarks of war, and he destroyeth enemies and their houses,
and consecrateth books and other things, and telleth of hid treasures and
secrets, under him are 26 legions.

. Sowrges, a great Marquis, and governeth in the parts of Africa, and tea-

cheth best grammar, logic, rhetoric, and divinity, and telleth the places
ol treasures and openeth the same to the master, and he maketh one
lo pass the seas, waters, and floods safe, in a privy safeguard, and that
in a most swift course, he maketh a man to ride in the same journeys
upon what him list, whether he will in a ship, or a horse, or boat, and
he himself appeareth like a knight riding on a horse and that with three
heads, one like a horse, one like a bird, one like a fish, and hath under
him 26 legions.

Bryman or Mycioron, a great Earl, appeareth like a goose, he speaketh
with a very pleasant speech, and is most excellent in stones, herbs, and
ol flowers, fishes, birds, beasts, and in metals, woods” and waters, and
he maketh one invisible, and that from time to time, and he causeth men
to sleep continually, and that till they die, and desireth a sacrifice, and
hath under him 30 legions.

Barbates or Barbares, a Lord and a great Viscount, he appeareth like a
shooter or forest man with four minstrels and bearing four trumpets,
1" of gold, 2” of silver, 3" of brass, 4" of ivory, he is the guide of many
rulers, and truly teacheth to understand the barking of dogs, and the
howling and crying of all other beasts, and he telleth of immeasureable
treasures that he hid, and hath under him 29 legions.

. ‘The Ilockley manuscript has “words,” but the anonymous manuscript has “woods,”

which scems to be more appropriate in context.

V3

"yt,

‘TRANSCRIPTION OF THE MANUSCRIPT 21

* 23 r 7
. Goorox, an earl, he appeareth like a bowle” and sometimes like a man.

He hath great knowledge in astronomy and all manner of liberal sci-
ences, and he knoweth the virtue of herbs and stones, and under him
are 30 legions.

. Barbares,” an earl, he appeareth like a Sagittary, or half a man and half

a beast, and he sheweth the place where treasure is, and he hath 26
legions.

‘+. Annobath, a lord and governor, he appeareth like an armed knight and

rideth upon a pale horse and is crowned with a double crown, and he
beareth in his hand a warlike spear, and he teacheth the knowledge of
nigromancy, geomancy, and chiromancy, and the art magic, and telleth
who keepeth them, and how they may he come by, and he giveth true
answers to the master, and hath under him 18 legions.

. Gemmos, a strong lord, appeareth like a knight, his horse is red, and he

speaketh with a strong voice, and teacheth how all metals may be turned
into pure gold, and he knoweth the virtues of herbs and precious stones,
and he teacheth physics, logic, and giveth true answers of things stolen,
and he was of the order of Archangels, and therefore he is of the greater
force, and hath under him 27 legions.

Ansoryor or Antyor, a lord, and appeareth like a warlike knight, riding
upon a pale ass, and he beareth in his hand a viperous eagle, and he is
very excellent in physic and necromancy, in pyromancy, and in hydro-
macie, and in all arts, and giveth true answers of things past, present, and
to come, and knoweth the natures and properties of herbs, stones, and
trees, and giveth to one every liberal art, and that to the master, and him
perfect therein in 7 days, and desireth sacrifice. And [if] thou bind him
not well, he will decline the master, and hath under him 20 legions.

Ould.

‘| The name of course repeats that of spirit number 51.

A Book OF THE OFFICES OF SPIRITS

Noocar, a noble lord, and appeareth like an old man walking with a staff,
and ts obedient to the master, and willingly sheweth all things and the
secret places of treasure, and the treasure which be kept under 5 or ¥ or
shall be made under the lot of other planets, and of all this he teacheth
fest the art of nigromancy, and it ought to be done under the fortitude
of every planet and place, and he discerneth the force of herbs and pre-
cious stones and waters, and he loveth money, and he hath the tail of a
viper and earthly feet and dirty hands and the voice of a screech owl,
und he looketh ever toward heaven, and he will not tell the truth till the
master compelleth him, and he hath 27 legions.

Boal or Boall, a great prelate, appeareth like a soldier, his head is like a
lion, and he rideth on a black horse, and his eyes do shine like fire, and
he speaketh with a hoarse voice, and hath great teeth like unto an ox, and
he giveth the knowledge for to understand the barking of dogs, and he
doth transpose gold and silver, and that from place to place, and telleth
of secret hid things and under him is 44 legions.

Aron or Aran, a Lord, and he appeareth like a man and telleth of things
past, present, and to come, and of secret hid things, and getteth favor
both of friends and enemies, and getteth dignities and promotions of this
world, and confirmeth the same, and that with his doings and sayings,
and hath under him 45 legions. .

lambex, a marquis, a captain and a great governor, he appeareth like a
woman and speaketh pleasantly, and he giveth the love of great men and
of new men, and that willingly, and the master must make an image of
wax, and in the forehead thereof to write that love overcometh love, and
thou do cause Iambex then to consecrate that image so written, thou
shalt cause a man or woman to come where thou wilt, set that image for
them to come to, and he hath under him 25 legions.

l‘cwrayne, a governor or marquis, appeareth like the countenance of a
woniuin and seemeth to be meek and giveth love of women, and teacheth
all tongues, and that marvelously and truly, and hath under him 9 legions.

O05.

a},

(rl.

airy,

Oth,

‘y/,

(ibd,

‘TRANSCRIPTION OF THE MANUSCRIPT 23

Carmeryn, or Cayenam, a lord, and he appeareth like a beautiful woman,
and crowned with a double crown, and rideth upon a camel, and telleth
the truth of secret treasures, and especially where women be seen, and he
is a prince thereof, and keeper of them, and hath under him 30 legions.

Mathias, a Lord, he appeareth like a bear, he casteth flames of fire out of
his mouth, and his office is to carry a man from country to country, and
he hath under him 36 legions.

Ioorex is a ruler, he appeareth like a hart, and speaketh with a small
voice, and teacheth to make all manners of instruments of music, and
teacheth astronomy, and causeth a man to win and that at all games,
and if he be enclose[d] in a ring, and worn upon the forefinger, and hath
under him 9 legions.

Pamelon, a great ruler, he appeareth like a man, he telleth of things that
be in the water and things that be in the earth, and how to come by
them, and he is good and that for the love of maidens, and hath under
him 6 legions.

Mageyne, a ruler, he appeareth like a hedgehog, and is a very good com-
panion, for he teacheth a man, and helpeth him in all manners of needful
business, and namely in all manner of husbandry and occupations, and
hath under him 20 legions.

Crasyaxe, is a great ruler and appeareth like a haw, and teacheth a man
to enclose all manner of spirits, and how to conclude them that be for
answers, and them that be for dicers and carders, shooting and bowling,
and for the love of women, and how to make a glass that all men may see
the truth therein of all such things as they are desirous of, and he tea-
cheth how to have a true answer of all spirits, and if the master put him
into the head of a dead man then he will teach all the art of nigromancy,
magic and other sciences, and he hath under him of spirits 16 legions.

Barsy, a great ruler and a captain, he appeareth like an archer and bear-
ing about a quiver and that of iron, and he is the beginner of wars, and
he maketh men to shoot near the mark, and he hath great power thereto,
and he hath under him 30 legions.

Oo,

70,

—

TI.

W

Es

A Book OF THE OFFICES OF SPIRITS

Bartax, is a ruler, and he appeareth like an old man, and his office is
to tcll where and in what place hidden treasure is, and who they be
that keepeth it, and how it may be come by, and he hath under him 20)
legions.

Usagoo, magnus petis, he appeareth like an angel, and is just and true in
all his doings, he giveth the love of women and telleth of hid treasures
and hath under him 20 legions.

Csycll, a great horseman, and appeareth like an elephant and speaketh
with a hoarse voice and bringeth forth money out of every place, palace,
or house, and will lay the same in what place by the master he is com
manded, and he hath under him 7 legions.

2. Lyconell, magnus Comes, he appeareth like a fierce bear and when the

master will he appeareth like a child, and then he teacheth best all kind
ol languages and telleth where treasure is hid and hath under him Is
legions.

. Corsone, magnus Comes, he appeareth like a manand a lyon’s face, and

crowned with a diadem, and holding in his hand, a viper, he hath an
earthly body, and truly and willingly he telleth where the places be that
treasure is kept, and under him 6 legions.

.Pamelons,” or Paynelon, he appeareth like a knight, and he doth compel

other spirits to come from the four corners of the world, and to appear
belore the master, and he giveth true answers of all things, and telleth o!
the unknown art, and hath under him 10 legions.

(jemon, a valiant captain, he appeareth like a fair woman, and crowned
with a crown, and rideth upon a camel, and telleth of treasure hid, ani
of things past present and to come, and hath under him 5 legions.

. Vhe name duplicates that of spirit number 65, although the descriptions differ signilt

cantly.

/

_
~

~—

/

RK),

‘TRANSCRIPTION OF THE MANUSCRIPT 25

. Leban, a knight and a mighty soldier, he appeareth like a giant, and he

carryeth men where they will, and doth all other things, whither the
master will, and fetcheth the same out of any country, and that speed-
ily and without delay, and at the master’s commandment he will carry
mountains, hills, and castles and so will do any manner of riches, and
leave it where he is commanded by the master, and hath under him 40
legions.

. Doodal, a knight and a mighty soldier, he appeareth with a spear of gold

in his hand, and he hath a power to gather together other spirits, and to
take council with them, and that for things that have changed against a
man, &c., and to know a remedy therefore, and that before, and he hath
under him 6 legions.

, Geenex, a knight, he appeareth like a valiant captain, and teacheth physic

and the making of rings, out of which rings answers be given of spirits,
and to make glasses wherein may be seen things lost or stolen, and he
telleth how the truth of the answers of other spirits may be understood,
und he appeareth and that soonest in a dead man’s head, and most com-
monly he appeareth like a hare, and hath under him 20 legions.

. Cornyx, he appeareth like a captain, and hath power to call together

birds, and that to one place, and to take them, and he hath under him
A legions.

Mosacus appeareth in the form of a giant with the snout of an elephant,
and fiery eyes, and having two heads in his breast, the head on his right
side a dog’s head, and on the left breast the head of an ass, and in the
midst of his two arms, and on every arm the head of two bloodhounds,
and in his right hand a crook in compass of a sickle, but hath another as
if were come forth of that, he that two eyes in the midst of his belly, and
ut his knees the heads of two blood hounds, his hands and feet like the
feet of a goose, and being commanded he appeareth like a child with a
red head, he giveth answers truly unto thy questions.

A Book OF THE OFFICES OF SPIRITS

Obeyryon, rex, he appeareth like a king with a crown on his head, and
he is under the government of the sun and moon, and he teacheth a man
knowledge in physic, and he showeth the nature of stones herbs and
trees and all metals, and he is a great and mighty king, and he is king
of the fairies, he causeth a man to be invisible, and he showeth where
hidden treasure is, and how to obtain the same, he telleth of things past,
present and to come, and if he be bound to a man, he will carry or bring
treasure out of the same, his burden is £100,000, he holdeth the waters
and low parts of the earth. * #

Bilgall, appeareth in the likeness of an ox, but [with] a man’s head, with
flames of fire preceeding out of his mouth.

TRANSCRIPTION OF THE MANUSCRIPT 27

Queen of the Fairies

Myeob,”’ is queen of the fairies and is of the same office as that Oberyon
is of, she appeareth in green, with a crown on her head, and is very meek
und gentle, she showeth the nature of herbs, stones, and trees, she showeth
the use of medicines, and the truth, she causeth the ring of invisibility to be
Kiven to the invocator.

Lillia + Restillia + Fata + Falla
r+ ce ; ————— © S f 7
Afrid or Africa + Julya + Venalla +

ase o t Pl : To fs Fe

‘l'hese (be 7 sisters) is for to show and teach a man the nature of herbs, and
1 Instruct a man in physic, also they will bring a man the ring of invisibility,
they are under Myeob, the queen of fairies.

“, A note in the margin of the Hockley manuscript reads “Theurgia MSS fo. 81,” indicating
that Hockley saw a connection between this particular passage and one in folio 81 of a
manuscript entitled “Theurgia.” Unfortunately I have not yet been able to identify the
manuscript to which he referred. It was not, however, the “Art Theurgia Goetia,” a well-
known work that is derived largely from Trithemius’ Steganographia and is included as the
second book of the Lesser Key of Solomon.

JR A Book OF THE OFFICES OF SPIRITS

Note’! there be four kings of spirits of the air, the which have power and
dominion of all spirits of the air, and all parts of the world, viz

Oriens. Paymon. Amaymon. & Egine.

”?. A note in the margin reads “Theurgia fo. 81.”

‘TRANSCRIPTION OF THE MANUSCRIPT 29

The First King

‘The first king [that] reigneth in the east, is called Oriens [sic] and he cometh
in the likeness of a horse, with a 100 heads, or as some say with 5 heads, but
if thou call him with his company, he appeareth with a fair favor and as a
woman, riding upon an Elephant and all manner of minstrels before him, he
can tell all things past present and to come, he can give any science earthly
und earthly treasure, and he hath under him spirits innumerable, of which
12 of the best and most principal are these.

Baall, he hath of the love both of men and women, and maketh a man
invisible and appearth in the likeness of a king, and speaketh hoarsely.

The 2" is called Agaros, he can teach all manner of languages and
tongues, he can bring again a fugitive or one run away, and he can pro-
mote to dignity and worship and appeareth in the likeness of an old man,
riding on a cockatrice.

The 3° is Barbas or Corbas he can tell of all secrets to make an old man
sick, and to change a man into another shape, the shape of a beast, he
appeareth in the likeness of a man.

The 4" is called Star, and he hath power to take from a man, hearing, see-
ing and understanding, and to bring money whither he is commanded,
he is a good and a true spirit, he appeareth in the likeness of a swan and
speaketh hoarsely.

The 5" is called Semp, he hath power to make a great sea appear full
of ships, with all manners of instruments of war to fear enemies, he can
make great winds, he can rankle wounds and make worms appear in
them, and appeareth in the likeness of a maiden.

The 6" is called Algor, he hath power to tell all secrets, and to give love
and favor of kings princes and lords, and appeareth in likeness of a fair
knight with shield.

l‘rom “The Familiar Astrologer” 8vo. London, 1831, page 715.

CA
i AG S. i

Nov 11, 1831. Robert C. Smith (Raphael) in the last leaf of his last work gave
ihe horoscope without comment of Mr. John Palmer [“Zadkiel”], who was
iextined so soon afterwards to succeed him in his business as an Astrologer
und also as Editor of the ‘Prophetic Messenger.’

With 3 malefics above the Earth, although possessed of good abilities and
lvir prospects, upon the direction of 5 to the M.C.,. he sank irretrievably
lowt.

| Medium Coeli — midheaven.

! 'l'his horoscope was clearly not in Porter’s original manuscript, but was added by Palmer
or another (see Introduction). It is included here as it appears in both the Hockley and the
uwnhonymous transcriptions.

40)

10.

A Book OF THE OFFICES OF SPIRITS

‘I'he 7" is called Seson and he can tell all things that have ever been, or
ever shall be, and hath power to show the place of hid treasure, and 1
make familiar with every man, he appeareth with a lion’s face crowned
with a diadem, having a venomous serpent in his hand, and rideth upon
a wild boar, nevertheless he will gladly take a body of the air and appear
in likeness of a man.

‘he 8" is called Maxayn, he hath power to teach the virtues of all herbs,
trees, and stones, and to bear a man from region to region in a brief time,
he appeareth in likeness of a bear, with a serpent’s tail and a flame of fire
coming forth of his mouth.

‘I'he 9" is called Neophon, he hath power to tell of all things that hath
been or shall be, and of all secrets, he giveth the favour of great men, and
appeaseth the inimities of foes, he giveth dignity and worship and riches,
and appeareth like a dog.

I'he 10" is called Barbais, he can teach one to understand the chatterinp
of birds, barking of dogs, and lowing of beasts, he telleth of hid treasure,
foredoeth witchcraft and appeareth in the likeness of a wild archer.

“The 11" is Amon, he hath power to make wild beasts tame, and tell :ill

secrets, to get love of friends and enemies, he appeareth in the likene:.,
of a wolf, with a serpent’s tail, casting fire out of his mouth, but he niay
appear in the likeness of a man, and then he hath teeth like a dog.

The 12" is called Suffales, he hath power to break peace and cause dc

hates strife and battail, he is false in his answers, but if he be constrained
strongly, he appeareth like a spark of Fire.

End of the First King.

‘TRANSCRIPTION OF THE MANUSCRIPT 31

The Second King

Amaymon,” the second king reigneth in the south, and all spirits in the
south part of the world to him are obedient, his power is to give true answers
wf all things, and he giveth familiarities dignities and riches and by God’s
jermission he hath power to consecrate books, and he appeareth in the like-
ness of an old man, having a long beard, and long hair hanging over his eyes,
crowned with a bright crown, and he rideth upon a ramping lyon, and in his
tight hand he beareth a dart, before him cometh dansers, and all manner of
iiinstrels, and he bringeth with him spirits innumerable, of whom 12 of the
most noble are these that followeth, but of all spirits in the world beware of
lun for he is very perilous.

|. The 1“ is called Asmoday, he can teach Astronomy, Arithmetic, Music
and Geometry, and to tell of all things, be it ever so obscure, he can
cause one to go invisible, and can shew the place where treasure is hid,
and appearth with three heads, one like an ass, the second like a bull, the
third like a ram, his tail is like a serpent, his feet like an ass, and a flame
of fire cometh out of his mouth.

!. The 2" is called Byleth, he can teach the arts liberal, he can make con-
secrations as well evil as good, he teacheth invisibility.

‘| The 3™ is called Astaroth, he can teach the seven arts liberal, and give
true answers of all things past present and to come, he appeareth very
horribly riding upon an infernal dragon bearing a serpent in his hand,
out of whose mouth cometh a great sting,” therefore suffer him not to
come within your circle, for he is perilous and will put you in danger.

|. ‘The 4" is called Abech, he teacheth the 7 sciences and all manner of
languages, getteth friendship, giveth true answers of all things, and ap-
peareth like an Old King, but you shall see nothing of him but his head,
und before him cometh trumpeters.

=

An adjacent marginal note reads “Theurgia MS fo. 83.”

‘This was very likely a mistranscription of the word “stink,” as many of the spirits are sup-
I'l likel tr t fth d “stink,” fth t

posed to possess injurious “stinking breath” that may harm the magician. The description
of this spirit in Goetia includes this warning.

wt

0.

A Book OF THE OFFICES OF SPIRITS

‘The 5" is called Berith, he giveth dignity, he turneth metals into gol!
and silver, he call tell all things past, &c., he appeareth like a knight ris!
ing upon a red horse, crowned with two red crowns, he speaketh [101]
clearly unless he be mastered and well constrained.

‘The 6" is called Mallapar, he maketh castles and towers, he can subyi1{

and overthrow all manner of buildings and edifices, he appeareth in lik«
ness of a raven, nevertheless he may appear by constraint in the likene:
of aman, his speech is hoarse.

‘lhe 7" is Partas, and when he receiveth the shape of a man, he hath
power to tell the virtues of herbs and stones, to teach logic, to make our
invisible, to restore to a man that has lost his sight the same again, 1
show the place of hid treasure, and appeareth like a wood bear.

‘Ihe 8" is called Busin, he answereth truly to all manner of questions, he
can bring dead bodies from one place to another, and to make use of hu.
spirits to enter into the body and to carry it about and to speak and vo :i
commandment, and to all manner of things done by the dead, when Iv
was living, except eating, he appeareth in the likeness of a fair woniin,
but he speaketh hoarsely.

‘Whe 9" is called Oze, and he hath power when he receiveth the shape ol 1
man to teach the 7 arts liberal, and to tell all secrets, and to change men
to another shape, and he appeareth in the likeness of a Leopard.

10.’Phe 10" is Pathyn, and he hath power to make a man wise, and to 1+)

secrets, he appeareth with 3 heads bearing a serpent in his hand sii!
a pin of burning iron in his mouth, with the which point he may burn
anything he is commanded to burn.

.'Ihe 11" is Cambra, he hath power to teach the virtue of herbs sant

stones, and to make any bird tame, and appeareth like a Swan.

é ok he: ’
». The 12” is called Gamor, when he receiveth man’s shape, he can marvel

ously inform thee in Astronomy and all the rest of the Sciences, he can
inform thee to have the favor of great estates, and can shew the treasure hil,
und what the spirits be that keep the same, and he appears as a spark 0! ine

End of the Second King.

‘TRANSCRIPTION OF THE MANUSCRIPT 33

The Third King

Ila shird king is called Paymon, he is of great power and mighty and will-
ingly inswereth all things, which may be required of him, he will speak of the

atafe af (he world and he may give familiarity, and he may make all fishes of
il sit to be obedient, he appeareth like a king with a woman’s face, crowned
«Hla bright crown, he rideth on a Dromedary and after him cometh a great
eestgulny of all spirits with all manner of instruments of melody, but if he be
vallec! alone then he appeareth with 2 kings and speaketh mystically for he
«atl not be understood, nevertheless thou mayest command him to speak
it shine own language, he hath [an] Infinity of spirits under him, but 12 of
tlie sisnipehticst be these.

1 Yhe 1" is called Beliall, he giveth dignity and promotion, and he giveth
liwe and favor of all persons, he appeareth in the likeness of a fair angel,
und speaketh sweetly.

‘ dos . os . ‘
ile 2”° is called Barson, he maketh one invisible and wise, and will
wiswer to all questions, he appeareth with three heads, one like a dog,
vite like a man, and one like a raven.

‘he 3"'is Gordosar, he call tell the truth of all things, &c., and he is right
niuphty in the errandes doing, he appeareth like a good angel having a
dirk face.

i Whe 4'" is Batath, his office is to make whole men sick, and to take from
# tun his senses or wit, he maketh a man marvelous cunning in the 7
lilwral sciences. He may give love and dignity to all men, he can carry
soit one place to another and appeareth like a misshapen Image and
upeaketh hoarsely.

aul?

Ile 5" is called Mistalas, he receiving man’s shape hath power to in-
alvuet one in witchcraft and Nicromancie, and knoweth the virtues of
luerbs, stones and trees, and appeareth like a night raven.

A Book OF THE OFFICES OF SPIRITS

The 6" is Lechor, he knoweth the secrets of the 7 sciences, he gettcth
friendship, and appeareth like a knight with a red lion’s face, and he
speaketh very sadly.

‘The 7" is called Saygayne or Laygayne, and when he receiveth man’s
shape, he giveth wisdom, turneth earth into any kind of metal, also he
cin turn water into wine, and of a fool make a wise man, and appeareth
like a wild bull.

‘he 8" is called Caleos, he hath power and knowledge of infinite trea-
sure, he maketh one beloved and purchaseth familiarity, he appeareth
like « knight riding upon a cockatrice or crockodile, and he weareth on
his head 2 crowns, but he is very false in his answers unless he be well
constrained and mastered.

‘he 0" is Cagyne or Cogin, he hath power being in human shape, to
bring any soul not being in heavenly or infernal power, to speak with
thee. Fle appears in likeness of a Pale Horse.

‘The 10 is called Suchay, he can teach all manner of languages, and so
carry one in short space from one place to another, he giveth the love
of women, and is in that the most principal, and especially widows. He
appeareth with a fair face like a woman.

‘fhe 11" is Reyall, who having human shape can resolve all doubts and
tell all things, he can give love of [a] woman, get friends, and turn the
hearts of enemies, he appeareth like a Dromedary, and speaketh sadly.

‘he 12" is called Layme, he can bring money from any place he will,
or is assigned unto him, and to carry the same to any appointed place,
he can in a moment, show the building or Situation of any Plot, City or
castle, he can procure dignity and honors, he cometh like a raven.

End of the Third King.

‘TRANSCRIPTION OF THE MANUSCRIPT 35

The Fourth King

‘he 4" King is called Egin and he reigneth in the North and hath power
tu teach all manner of sciences, and will gladly tell all secrets, and the truth
of anything past present or to come, he getteth friendships and raiseth one
tu. dignity, he can make alterations of things, he appeareth in the likeness
af a man with a bright face, crowned with a crown, and he rideth upon
uw dragon, and cometh with a fearful noise, and before him cometh divers
xorts of instruments, but being called alone, he bringeth with him 3 kings,
und comes not so hastily nor so dreadfully as others, also he hath with him
infinite spirits of which these 12 are chiefest.

to

The 1” is called Ozia, he can teach all manner of arts or sciences, invis-
ibility, and give favour of enemies, he can carry one from one place to
another, and that upon a sudden, he appeareth like an old man riding on
an Elephant.

The 2™ is Uriell or Uriall, he turneth one metal into another, as Iron
or brass into gold and silver, wine to water or water to wine, of a fool
maketh one wise, and maketh one to go invisible, and he appeareth like
a Boisterous King, and speaketh hoarsely.

The 3" is Usagoo, who taking human form hath power to make one
wise and invisible, and to change man into another form or likeness, he
getteth love and favor of all men, and giveth true answers of all things, he
appeareth like an angel and is right true and faithful in all his doings.

The 4" is Synoryell, and having human shape, teacheth to understand
beasts lowing, birds chirping, and dogs barking, and all manner of lan-
guages, and can tell all things, and can show the places of hid treasure
and cometh like a wood bear.

The 5" is Tessan, he teacheth astronomy and arithmetic, and giveth true
answers of secret things, and speaketh hoarsely.

' A Book OF THE OFFICES OF SPIRITS

op ho:

I'he 6" is Goyle, he maketh a man gorgeous and gay, to have the love
and favor of princes, he answereth to all questions, and appeareth like a
ramping lion.

‘he 7" [is] Auras. He hath power to carry dead Corpses wither they be
appointed, and with answers to all questions, and appeareth in the like-
hess of a wild Ape.

‘The 8" is Othey and he can upon a sudden make castles, towers, and
townes, he answereth truly to all things, he appeareth like to a ton of
wind and sometimes like a man, and then his eyes burn like fire.

eye h. ‘ .
I'he 9" is Saranyt, he can raise dead men and cause them to take again
their own shape, and to speak with them, he can teach one of the 7 arts
or sciences liberal and appears like an ass with a woman’s face.

“he 10" Muryell, he maketh love between persons, and can tell of trea-
stire hid, and appeareth like a white Lyon.

“Uhe 11" is Umbra. He giveth dignity and telleth secrets, getteth friend-
ships, conveyeth money from place to place, and appeareth like a giant,
but speaketh so small that one can seldom hear or perceive him, he is
passing true.

"Phe 12" is Annoboth or Anaboth, he hath power to make one marvelous
expert in necromancie, and to show the place of hid treasure, and to tell
who keepeth it, and if the spirit be of the north he will drive him away,
also he can tell of wonderful strange things, and appeareth in likeness of
an armed knight.

salphares or Bealpeare, an excellent carrier, he telleth of hidden treasure in
¢ carth, or of things stolen or lost, and is true in all his doings, he cometh
rth out of the east, for so he hath been called from the east, and he ap-

sired very dutifully to God’s people and his Servants.”

End of the Fourth King.

An adjacent note reads “Old MS p. 84.”

‘TRANSCRIPTION OF THE MANUSCRIPT 37

Of Suffumigations”™
Note as there be 7 heavens, 7 stars, 7 days of the week, so there be 7
suffumigations which holdeth with them the virtues of the 7 stars, and

inaketh glad the Angels of aire, the angels of heaven, and the devils &c.

4 Perfume of Saturday ought to be made with all good things and well
smelling roots as Costus and herba thuris.

(-) Suffume of Sunday is mastic, musk and other good gums.

) Suffume of Monday is Myrrh and laurel leaves and other leaves of good
odour.

SO Suffume of Tuesday is sandal wood, black and white, and all such trees as
aloes, cypress, &c.

8 Suffume of Wednesday is of cinnamon, cassia, laurel bark, & Nuts, and
other good Rinds.

% Suffume of Thursday is Nux Moschata, caryofoli (caryophylli] and citruli,
and the Rind of oranges, dry powdered, &c.

@ Suffume of Friday is Musk, Roses, violets, and crocus, and other flowers

of good savour, and in the contrary, to the contrary, put you all stinking
perfumes.

$1. An adjacent marginal note reads “Theurgia MS fo. 93.”

38 A Book OF THE OFFICES OF SPIRITS

The Magical Properties of Herbs, &c.”

Acill — There is an herb called acill almalit corona-regis or Rosemary, the
house that is suffumigated therewith no devil or spirit hath power over the
same.

Pionea [Peony] hath the same virtue.

Canabs, Archangel, anoint thee with the juice of Canabus [Cannabis], and
the juice of Archangel and before a mirror of steel call spirits and thou shalt
see them and have power to bind and to loose them.

The Fume of Feniculis chaseth away Spirits.

Cardamonium [Cardamom] giveth gladness to him that useth it. Gathereth
together spirits, and when thou invocest any spirit, make fume thereof or eat it.

Take the herb aveicum and jars to Campshire and thou shall see spirits that
shall dread thee; it helpeth much to the achievement of secret and privy
things.

Coriandrum [Coriander], gathereth spirits together, a fume being made
thereof with Apio nisquio and Lazias cicuta urgeth spirits and therefore it is
said to be the herb of spirits.

Petersilion, this herb chaseth away all the spirits of riches.

Hypericon, the juice mixed with croco athemesia and Root of Valerian, is
very good to write withal for the obtaining of friendship either of a prince
or of spirits of the air, and devils, and if ye do, thou shall obtain that thou

covetest.

Apium [Opium] hath great power upon winds and devils and phantasies.

32. An adjacent marginal note reads “Theurgia MS 56.”

‘TRANSCRIPTION OF THE MANUSCRIPT Wy

Vazebelib, that is Martagon, Apium, ingrino et a ritino fia, being made tn
suffumigation by 7 nights with fagar, almait roots, dried and tempered with
aqua Lapides, gathereth spirits together and being environed with any evil,
suffumigate thyself therewith and thou shall see many wonders, as phiuita

sies and devils of divers manners.

Saturnea is an herb which being borne about one giveth grace and good
fortune especially in the day of Venus.

| ragnutia, if it be gathered when © is in the first degree of cancer, and luna
heholdeth mercury, or is in the house of mercury, if thou touch closure or
locks therewith they shall be opened to thee. Hermes saith that it gathereth
together winds and spirits if Mandragosa and Capillis Dezosa be joined
therewith.

|.una, the seed thereof, Parsley, azortochona, and violet roots, and of cach
1wo parts, maketh to see in the air things to come, and to say many prophe
cies being into a suffumigation.

Salma defedeth a place from evil spirits and is very good for a man in health,
hut not for a sick man.

(Solamiton, minta, palma christi, that is piony [peony], being sulfumigated
taketh away evil spirits, from any place, and defendeth a man against phn
lisies.

‘to defend treasure from finding, take coriandum of the second kind, which
iaketh one to sleep and adjoin thereto, croco insgrino and apio, grind them
1ogether and temper them with succo cucute, and make a suffume thereot,
and suffume the place where thou wilt hide any treasure in, when the moon
is joined with the sun in the angle of the earth, and that treasure shall never
be found, and who that would take the same away shall be made a fool. Note
at in laying or hiding the same treasure, you suffume them with frankin
sence, musk, succo, aloes wood, casse. Evermore Devils will keep that place,
and know you that it may never be dissolved or fordone again, without sto
nage made thereto by the point of stars.

AO A Book OF THE OFFICES OF SPIRITS

‘lo constrain and bind devils, take the herb Sea, and bear it reverently, for
it defendeth the place where it is from evil things, for with this prophets
iuitde dead men speak, that were dead nine days, in place where this herb is
spirits have no might, it giveth men power to obtain their desire, this herb
put upon a place where devils be enclosed it constraineth them and bindeth
them, lest they might have power to depart away, and Soloman saith I found
in the book of hermits, that who that taketh water in the hour of the night,
and goeth upon the tomb of a dead man, with whose spirit he would have
speech withal, cast the water upon the tomb, with the herb hyssop and let
the water be suffumed with Coste, Succo, and musk and say, “Surge, Surge,
Surge, O thou spirit and come and speak with me.” This do by three nights,
and the third night he shall surely come to thee, and shall speak with thee,
and confess with thee of what things thou wilt.

Probatum est, deo semper et ubi per Gloria.

‘Lo see spirits &c. take the herbs Serpillum, Sicordia, garmene, and the tree
that swimmeth which is said, Abor Cancri et Malie, with rose madii, and
with the tree that sheweth by night called herba lucens, and with these make
my ointment and put thereto the eyes of a whelp and the feet of a hart and
anoint thyself, and it will make open the air unto thee, that thou mayest sec
spirits in the clouds of the heavens, and also thereby thou mayest go surely
whither thou wilt in one hour.

‘That one shall prosper in his affairs, take Nepita, Marjorum, Athanasia,
‘Trifolio, Salvia, perumita, hestera, Artemisa and hyssop, gathered in the in-
crease of the moon in the day of Jupiter, and in the morrow when one weareth
from the first degree of Aries until the first degree of Cancer, but when you
gather them be clean and laved and washed and stand thy face toward the
cast, and gather them, and be assured the hour and place is amended where
these herbs be, mix and put them upon the gate of the house, and thou shalt
profil for ever more.

‘lo win favor of princes, &c, take the herb Savina, which as some say is a tree
of love and delectation, join it with Croco, legira, colubri, and somewhat
of Puinca, and put it in a Ring of Gold and then thou mayest go surely
before the King, or before whomsoever thou wilt, but if thou put the stone
with it that is called Topzius [Topaz] or Berrillum [Beryl]. This ring must

‘TRANSCRIPTION OF THE MANUSCRIPT 4]

be made when Luna is joined with Jupiter in trine with the Sun, and then it
is called Anulus Solis, and preserveth health, it giveth favour and grace and
preserveth honour.

To see devils and spirits. Take the herb Canna ferula, which is dreadful and
grievous and very strong in operation, take the juice of it, the juice of Siante,
Nisgrino, Tapsibarbati, Sandalum Rubeum, black peper, with a confection
made therewith, then thou mayest fume that thou wilt and thou shalt see
devils and strange things, and if Apium [Opium] were joined therewith know
that from each place suffumed Devils should fly, &c.

To bind and loose spirits, a powerful secret. Take Cicoria, with Trigon,
Pentafilon, Hypericon, Vertica, Vervenna, and all beat together and bear
them at thy neck and under thy feet, put 7 knotted grass and seven leaved
grass, Martagon and Lillium domesticum & Silvestri, and the herb Angelica,
for he that hath these under his feet or sitteth upon them, and hath the oth-
ers in his neck, and hath 7 rings of 7 metals on his fingers, know ye that he
shall have might in binding and in loosing and in choosing and enchanting
and to do both good and evil in all places and make you suffumigation of
those nine things. Thus, albe, thimiamate, mastic, musco, ligno aloes, cassio
cinnamono and therewith suffimigate every of the things above said, saying
“Raphael, Gabriel, Michael, Cherubim, Seraphim, Ariel, paritaseron, mic-
saton, Sandelon.” *’ Complete meum petitionum et meum voluntatem, and
they shall fulfill it, these be the chiefest names of the 9 Order[s] of angels.

Magical properties of the Upupa, Lapwing, or Puet.™

Upupa, or lapwing, hath one bone in his wing which gathereth to-
gether devils and spirits of the air, the property of him is that who so
taketh the head of him and wrappeth it in honey, and then as soon as
he may swallow it and drinketh the milk of a white cow or red, know

33. This should probably read “Raphael, Gabriel, Michael, Cherubim, Seraphim, Auriel,
Paritiseron, Methatron, Sandalphon.”

34. An adjacent marginal note reads “Theurgia MS p. 58.”

42 A Book OF THE OFFICES OF SPIRITS

ye that it maketh a man to say things to come, and that cutteth olf the
neck thereof, where a cock croweth not, [n]either may be heard (hw
voice of a Hound, neither where wheat is sown, and when he cuttcth
off the neck let him call devils, and let him bear with him the half deal
of the blood, and with the other half anoint himself, and evermore one
of the devils shall go with him, viz he whom he calleth and shall tell
him in many things, &c.

To see the Spirits in the air or elsewhere
by an ointment made from a lapwing.

To have the sight of spirits’ take a lapwing or 2 or 3 and kill them, and siw+
the blood in a vessel as above that is very close, and so keep it 10 or 12 day
that no air may come in or go out and at the end of the same days it will
be turned into worms and within [an]other 10 or 12 days it will be turned
into one worm, then make paste of walnuts or almonds beat small &c. wud
put the worm therein, [an]other 10 or 12 days if need be, and cover it claw
with a cover of the same stuff and look that there be room enough for it tu
increase therein, and then that worm will be turned into a lapwing. Note,
you may look unto it after 10 days to know if it be not turned into a lapwinip
again, now then the same is ready in proportion, then take him out and Int
his blood under the right wing and save the blood as is aforesaid, and whet
thou wilt see spirits, anoint thy eyes with the blood and look forth at the cunt
window, &c. or eastward and South, thou shalt see spirits of the air, of whic
thou mayest call one and having thy purpose, discharging him say, “Deut
and peace be between thee and me, in the name of the father, the son ati
the holy spirit.” Note in March, April, May, June, and July the weather beiip
fair and warm is best working the work of the lapwing, and in the hour ol *
or G being in opposition and triangle of the D.

35. An adjacent marginal note reads “Theurgia MS 42.”

‘TRANSCRIPTION OF THE MANUSCRIPT i$

The secretness of secrets hid.

‘Take a lapwing™ and slay it on a Wednesday in the hour of ¥ with a Knile
made of steel and brass, and let the blood run into a vessel made of bay tree
and beware you shed no blood, but that all run into the vessel, and keep i
therein well covered, and put it in a privy place, where no man cometh but
yourself, and look that no man see the same vessel but yourself, nor as near
as you can come there nigh and provided always that you yourself shall not
sce the same, in nine days as when you may look therein, and then you shill
sce the blood full of worms, then cover the vessel again and so letit rest an|
other nine days and where you may look therein, and you shall see but one
worm, Then take the meat of Dates, and Kernels of walnuts and small pteces
of almonds and figs and bruise them all together, and make a paste thereot
round as a ball, and make in the midst thereof a hole and cover the vessel
there with, so that no air can come thereto, more than cometh in at the hole
in the cover, and set it up again and so let it stand 90 days then uncover the
vessel and you shall see a chicken in the likeness of a lapwing, flea” it and
put it on a spit and roast it, and make the fire with date stones and shells
of walnuts, and as it roasteth keep the grease that droppeth therefrom, and
when you will work any work of philosophy, anoint thy face and thy eyes with
the grease, and you shall see the spirits face to face, [and] what they do, and
they shall not be able to hide these doings from you, and they shall seem to
vou as though they were men, and your fellows, and you shall hear them and
‘peak with them, and ask of them what you will, and they shall tell you, and
they shall hide nothing from your presence, and you need not to be afraid of
them, for by this means was our science found out, but thou must first do as
belore, or else if thou omittest or neglectest anything thy labour is lost.

Now when you would no longer see them wash your eyes in water thit
“vallows were sodden in, but secretly note that the vessel must be mide
on Wednesday under 8 and also the knife of brass and steel, and that this
experiment must be done ¥ © on the Wednesday at the hour of ©) or thou
shalt not succeed.

‘a, An adjacent marginal note reads “Theurgia MS 143.”
4a Vlay.

Ad A Book OF THE OFFICES OF SPIRITS

An experiment with the Swallow

l‘irst go to the place where the Swallow hath his nest with 4 young ones and
vind One of them upon the next by the space of four days, and the 4” day
ake him out of the nest and cut him in the middle, and you shall find within
he belly of it 3 stones of divers colours, one brown, the second red, and the
hird white. The virtue of the first is if thou wilt give it to any woman that
ravaileth with child, she shall be speedily delivered. The virtue of the rec
done is if thou wilt put itin thy mouth, thou shalt obtain any thing thou wilt
femand. Phe virtue of the white stone is if any man bear it with him he shall
iot be alfrighted as long as he has the said stone with him.

A suffumigation that rejoiceth spirits.

Amber

Lignum Aloes These be meat, drink and gladness

Costus to the spirits of the air and urgeth

Musk them to appear and gathereth them
rere Tc : 8

Crocus together as saith Hermes.”

Blood of a Lapwing
Phimiamata

An experiment of love which is true and proved of many.

like a frog that is used to dry land, and put him in a pot that is made Iull
W holes, and stop it fast, then bury the pot in a cross highway in an ant Intl,
vith something, and let it be there 9 days, and look thou stop it fast, and tit
hou go against the wind, that it hear no noise, and at the 9 days go and take
mut the pot, and thou shalt find two bones in it, take them and put them 11 «1
unning water, and one of them will fleet against the stream, mark that well,
nul keep them both and make thee a ring and take part of that which rin

8. Hlermics lrismegistus, the fabled magician.

‘TRANSCRIPTION OF THE MANUSCRIPT 45

ugainst the stream and set it in a ring, and when thou wilt have any woman,
putit in her right hand, or else touch her therewith, and she shall never rest
till she hath been with thee &c., if thou wilt have no more of her, and will
luwve her go away, touch her with the other bone, & she will not tarry with
thee. Probatum est.

A charm to win at shooting with arrows.

Write these names and put them in the arrow’s head that thou shalt win
with.

Suad, mayas, lumbit, imbro, cramuth, pullus, calas, achbith, inflew, cabean-
thew, and the power of his pooke, defellarvoth, calphe, bath, bth juncte,
nowber, Impemath bth, yngle, Ingrye, ell Ryboris, in canugue, horre, haro-
ront, ne tetra, nothing except, but power in flight, take these names and put
them in thy arrow’s head, and that day that thou wilt shoot for any great
wager, say “Ayo narownl” 3 times and never shoot with that arrow but when
thou wilt win and get the game, and then prick the second finger on the left
lund, and bathe the head of the arrow in the blood, that same day that thou
wilt shoot, and say in loosing of your arrow, power in flight, and that day if
you shoot fora 10O00£ thou shalt win it. Probatum est.

‘Vhiamiana grecum

Mastic

Sandalus These be suffumigations, collectors
Galbanum of spirits, and pleasers of them.
Meyoha lazerat

Myrrh and

Amber

AG A Book OF THE OFFICES OF SPIRITS

‘lo make an oil which is precious, most rare, and excellent of all oth-
£36 F . 39
crs, lo sce spirits in the air as followeth.

1.% On Wednesday an Owlet

‘Ihke the white owlet in the day and hour of ¥. Kill him under the right
wing saying these words, Tuua, handarmus, dilifaon, dejiaga, Sumiella,
RRastatalagath, this fowl I kill in the name of you all, commanding you all in
the name of Rusangall,*” your superior by whom you do all secrets in earth
amongst men, and by Hemeolon you[r] prince, I adjure you, that you do
your humble obedience unto me (JB)*’ at all times henceforth, and with your
power unknown give virtue and strength to this my purpose, constraining all
wieriours under you to serve me at all times, days, hours, and minutes, at
all times in all places without hurting of me my body, or soul, or any other
living creature.

‘Then reserve the blood in a clean vessel and of his fat in another clean vessel.
‘Then:

2.4% OnThursday a Lapwing.

li the day of ¥ consequently following and the hour of Stake a lapwing and
kill him under the right wing as you did the owlet, saying these words, Dala,
Dsngolath, Emenguilla, Saluagan, Arsdortho, Sedmaon, Pandlath, this fowl
| kill in the name of you all, commanding you all, by this name Rufangoll
your superior by whom you do all secrets on earth amongst men and by
Hlemeolon your prince, I adjure you that you do your humble obedience
unto me at all times henceforth, and with your power unknown give virtue
io this my purpose, constraining all inferiors under you, to serve me at all
tines, days, hours, and minutes, at all times and at all places, without hurt-
inp me my body, or soul, or any other living creature.

40, An adjacent marginal note reads “Theurgia MS 138.”
10. [lerealter given as Rufangoll.

Ti. ‘he identity of the individual signified by “JB” is not known, however it is quite possible
ilat they were simply a mistranscription, and were actually intended to be “JP,” the ini-
jinls of John Porter.

‘TRANSCRIPTION OF THE MANUSCRIPT 47

Then reserve his blood in a clean vessel and his fat in another vessel. Then:

3. 9 — On Friday a Black Hen.

In the day of Venus, and the hour of ¥ ensuing take a black hen, and kill
her as you did the lapwing, against the heart, saying these words, Eloofe,
Pandugell, Etheluil, Evantr, Diratho, Riamiuta, Edlodell, this fowl I kill in
the name of you all, commanding you, by this name Rufangoll your superior,
by whom you do all secrets on earth amongst men, and by Hemeolon your
prince, I adjure you that you do your humble obedience unto me, at all times
henceforth, and with your power unknown give virtue and strength to this
my purpose, constraining all inferiors under you, to serve me at all times
days, hours and minutes, at all times and in all places, without hurting of me,
my body, or soul or any other living creature.

Then reserve the blood in a clean vessel and the fat in another vessel, then in
the day of © in the hour of § next following:

4. 4 — On Saturday a Black Cat

Take a black cat and kill her under the right side against the heart say-
ing these words, Felosell, Gariguam, Samioni, Elogamitto, Reumdatha,
Jesoraell, hermadafinui, this beast I kill in the name of you all, commanding
you by this name, Rufangoll, your superior, by whom you do all secrets on
earth amongst men, and by Hemeolon your prince, I adjure you that you
do your humble obedience unto me at all times henceforth, and with your
power unknown give virtue and strength to this my purpose, constraining all
inferiors under you to serve me, at all times and in all places, without hurting
of me my body, or soul, or any other living creature.

Then reserve the blood in a clean vessel & the fat in another vessel. Then:

5. © — On Sunday a Mole

In the day of the sun and hour of ¥ ensuing, take a wart or mole, kill her under
the right side, saying these words, Odauan, Opathan, Deothan, Hermyadell,
fervola, ganyhaon, flodalath, this beast I kill in the name of you all, com-
manding you all by this name Rufangoll, your superior, by whom you do all

“fH A Book OF THE OFFICES OF SPIRITS

secrets in earth amongst men, and by Hemeolon your prince, I adjure you
that you do your humble obedience into me at all times henceforth, and with
your power unknown give virtue and strength to this my purpose, constrain-
ing all inferiors under you to serve me at all times, days, hours, and minutes,
and at all times and in all places, without hurting of me my body, or soul, or
any other living creature.

‘Then reserve his blood in a clean vessel and his fat in another vessel. Then
in the day of:

6.) On Monday a Bat

‘he ) and hour of mercury ensuing, take a bat and kill her under the
right wing, saying these words, Ramasaell, Kaelldath, Riarusa, Exoniloelli,
Icsalocela, Reralath, Dupanfalon, this fowl I kill in the name of you all, com-
manding you all, by this name Rufangoll, your superior by whom you do
all secrets on earth amongst men, and by Hemeolon your prince, I adjure
you that you do your humble obedience unto me at all times henceforth,
and with your powers unknown give virtue and strength to this my purpose,
constraining all inferiors under you to serve me at all times, days, hours, and
minutes, and at all times and in all places, without hurting me my body, or
soul, or any other living creature.

7.3 On Tuesday a Raven.
‘Then reserve of his blood in a clean vessel and of his fat in another vessel.
‘hen in the day of mars in the hour of ¥ ensuing.

‘Take a raven and kill her under the right wing, saying these words, Ohorma,
Sedcllpha, Oremaelli, Saquidaell, Myiasaleto, Rendos, Lymaxillo, this fowl
1 kill in the name of you all, commanding you all by this name Rufangoll,
your superior, by whom you do all things all secrets in Earth amongst men,
und by Hemeolon your prince, I adjure you all that you do your humble
obedience unto me at all times henceforth, and with your power unknown
give virtue and strength to this my purpose, constraining all inferiors under
you to serve me at all times, days, hours, and minutes, at all times and in all
places, without hurting me my body, or soul, or any other living creature.

‘TRANSCRIPTION OF THE MANUSCRIPT 49

Then reserve his blood in a clean vessel and of the fat in another vessel. The
mixture of all these as followeth.

Mixing the ingredients.

Take the fat of all the aforesaid fowls and beasts, of each of them 7 drams, mix
all well together with a slice of bay tree, upon the Palm of your hand clean
washed with rose water, saying in tempering it these 7 words or names.

Julia, Hodelfa, Juafula, Sedamylia, Roavia, Segamex, Delforia, inferiors and
servants to the Empire, and princes of all fairies Sibilis, and all amiable crea-
tures delighting in the company of human people, Lady Delforia, as you be
present, amongst men invisible at all times, as soon as I shall anoint mine eyes
with this commixture, and that you be as familiar with me, as you were with
King Solomon, that mighty prince, and as you were with prince Arthur, that
valiant prince, and as you opened, and shewed to King Solomon, the hidden
natures, properties, and virtues of metals, precious stones, trees herbs and
the secrets of all Sciences underneath heaven, even as I command, require
and adjure you Julia, Hodelfa, Juafula, Sedamilia, Roavia, Segamex, with the
Empress Delforia to do the like to me at all times, without disdainfullness,
by these names whereby I do bind you:

+ Gath + Vasgath + Ulagar + Jeramila + Roboracath + Redath + Segath
even as you fear the just judgement of Readufan, upon pain of Hell fire and
everlasting damnation.

This done at the conjunction of the moon at the hour of % put the ointment
in a vessel in the midst of the fairy throne, but first take 2 or three drams
of each blood and write these 7 names on Virgin parchment. Julia, Hodelfa,
Iuafula, Sedamilia, Roavia, Segamexe and Delforia, all these names written
7 times three times with a pen made ofa feather the third of the lapwings left
wing, and four times with the feather of a raven, made with the 4" feather, of
the right wing, and with these characters:

50 A Book OF THE OFFICES OF SPIRITS

ee ae

‘Then lap it about the vessel and seal it fast with virgin wax, repeating these
7 names Julia, Hodelfa, Iuafula, Sedamilia, Roavia, Segamexe and Delforia
in sealing of it the seal must be made in figure following of copper.

{Figure Missing from Manuscript]

ut first before thou put this into the fairy throne, provide four Hazel rods of
one year’s growth, cut them in the day and hour of ¥. The moon increasing,
shave them white then write upon every one of them these seven names Julya
&c. as above, put these four wands in the 4 quarters east, west, north and
south of the fairy throne, in the hour of ¥, and put the vessel in the midst
ol the fairy throne, repeating the same 7 names as above, 3 times at every
wand, first to the East, West, North and South, saying these 7 names, Julya,
Ilodelfa, Juafula, Sedamilia, Roavia, Segamexe & Delforia the Empress of all
fuirics, Sybils and all other amiable creatures delighting in the company of
(‘hristian people, hear me I call you every one of you by name, Julia &c. and
by the mighty names of ligation wherewith Solomon did include you into a
ball of glass, + Pannath + Davion + Segamilion + Sygamyele + Darufa +
Jerasami + Ariamilath + that you come at this present time and make perfect
this ointment, that as often as I shall anoint my eyes therewith, I may see
you in your perfect being, without fraud or Illusion, truly shewing to me
all secrets of herbs, trees, stones and metals, and privy talk of people, even
as you fear the just judgment of God upon pain of Hell fire, and everlast-
ing damnation, whose names here included sealed with the seal of King
Solomon, the mighty prince with which seal he sealed the vessel wherein he
hound you fiat, fiat, fiat.

Making this pentacle 3 over the vessel upon the ground, within the fairy
throne, with a hazel rod of one year. This do 3 days 3 times every day, this
done or ended take it up and put it into a secret dark place three other days.

‘TRANSCRIPTION OF THE MANUSCRIPT 51

These three days ended put it into the Sun to rectify 5 other days, let it re-
main not moved, but first before thou anoint or presume to anoint thine eyes
therewith, be in clean life the space of seven days, then anoint therewith and
look toward the east, then thou shall see divers creatures most beautiful to
behold, in garments of divers colors, then speak to one of them which thou
likest best, beckoning thy head towards her, with saying, “O thou, beautiful
creature and gentle Virgin, by what name so ever thou art called or of what
order so ever thou art, to what use so ever thou art created, by God the
father, I call thee, by God the Son I command thee, by God the Holy Ghost,
I choose thee, and by the obedience thou owest to thy Lord God, I adjure
thee to be obedient to me for ever henceforth, as thou dost hope to be saved
at the dreadful day of judgment in which he shall say ‘Come ye blessed and
inherit my father’s Kingdom, and go ye cursed into everlasting damnation
in Hell fire to burn for ever,’ even as thou dost fear the judgment of God,
upon pain of Hellfire and everlasting damnation, give me true answers of all
such things as I shall as{k] or demand of thee. To this I swear thee by God
the father, the Son and the Holy Ghost to be true to me at all times even as
thou wilt avoid the heavy wrath of God, sitting in his high throne to judge
everyone aright, and also I command ye by all power, that God hath over
all creatures in heaven and in earth, and in Hell hereafter to meet me at all
times thyself alone quickly, whereupon depart at this time and the peace
of God be between thee and me for ever, Amen.” Then at all times he will
meet with thee at what time thou anointest thy eyes, of this assure thyself
to be most true, but when thou talkest with her talk not long, neither yet
demand his name, his parentage, nor yet his kindred, or for what she is, for
fear of indignation, neither yet whether she be a spirit or a woman, let that
talk go, but demand things necessary for thy purpose, beware you offer her
no discourtesy at any time of polluting thyself and when thou hast talked
enough and with her, wash thine eyes with rose water or some other sweet
water, and when she doth depart say these words, “Now go in peace thou
beautiful creature of God to the place appointed of God,” signing thyself
with the sign of the cross.

Finis

52 A Book OF THE OFFICES OF SPIRITS

An experiment which hath been done and proved to call any spirit
of the earth or water or fire, and to make any spirit of any dead man
appear and give answer to thee.

In the 2™ or 4" days of the moon thou shalt work this, or in the 6, 8, 10, 12,
or 14" or else not,” and when thou wilt call this art read this conjuration
3 times or 9 times, and of warrants he shall appear to thee having these
characters which shall follow,

(Figure Missing from Manuscript]

I conjure thee thou spirit (N) by the power and might of the father, the Son
and the holy Ghost. Amen. Benedicite Dominus.

O thou spirit (N) I conjure thee and charge thee and bind thee, that thou
come and appear in this stone or crystal in a fair form as visible as one man
seeth another, by all power and strength of all spirits by the Virgin Mary
that bore our Lord Jesus Christ and by Michael, Raphael, and Gabriel, also
I conjure thee by the Virgins which waited with their lamp for the Lord, I
conjure thee and bind thee and conjure thee thou spirit (N) that thou has
dost come and appear, as is before rehearsed, I charge thee thou spirit (N).
By heaven, earth, the sea, and hell, and by all things contained in them,
and by Mary Magdalen and his fellowship, by the faith of the martyr and
the twelve apostles, by Mathew, Mark, Luke and John, by the praises and
prayers, that were said to the Son of God. Also I conjure thee (N) that thou
come to this stone by and by without any delay or tarrying, by all the host
of angels and archangels, and by all the holy company of saints and good
spirits, also I bind thee thou spirit (N) by the virtue of all herbs and stones,
and grass and trees’ and grapes and by these holy names of God + Sother
+ Emanuel + Panton + Craton + Eleyson + Theamaton + Agla + Alpha + et
Omega + Tetragrammaton + Sabaoth + Vermes + Athanatos + Ely + Eloy +
Caramatos + Jesus + also, I conjure and bind thee thou (N) by all light and

42. These same days are noted also as being favorable in Goetza.

43. Hockley has “fires” here, but the alternate manuscript has “trees”, which seems more
appropriate.

‘TRANSCRIPTION OF THE MANUSCRIPT 53

lights, and stars & frost and cold, ice and snow, winter and summer, days and
nights, times, years and months, hours and seconds, minutes, and degrees,
and by all the course of the air, that thou come and appear in this stone, that
I may see thee so well as one man seeth another, to do all this and to tell me
the truth of all things I shall ask of thee, I conjure thee (N) by the virtues of
Christ, by his agony, and bloody sweat, by his cross and passion, by his death
and burial, by his glorious resurrection and ascension, and by the coming of
the Holy Ghost our comforter, that thou (N) come and fulfill all my mind
and intent, as I have before rehearsed, to all the things that I would know,
also I conjure thee by the holy psalter of David and by all the holy prayers
therein contained, and by the faith of the faithful, also I conjure thee by the
sacrament of the supper of the Lord, and by the altar of the Testament both
new and old, and all the virtue in them contained, also I bind thee thou spirit
(N) by these three words, also I conjure thee charge, adjure and bind thee
(N) that thou come and appear in this form or stone of crystal, and give me
a true answer of all things I shall ask of thee, I command thee by the help
of God, and by the power of all things that move upon the earth, or in the
earth, or water of the sea, or in the fire, this I charge thee (N) by the high
God omnipotent, that suffered his death on Good Friday, and rose again the
third day to the redemption of all mankind, by his fasting and by his carrying
to the steeple and mountain, and by the power with which he answered the
devil, when he said Jesus command these be made bread, and by God the
father, the son, and holy spirit. Praised be the holy trinity, 3 persons in unity.
Amen.

54 A Book OF THE OFFICES OF SPIRITS

cere

Tz Lvagr Jet es

Kae

An Experiment of Rome

An experiment of the secrets of Rome, whereby the Romans knew all things
present, and of things past and of things to come, by a spirit that is called
Satan, and was invented [by] William Bacon guy friar.

That spirit will appear in a basin of water and the master need not to have a
child in this experiment, he may do this every day except holy days.

And first be well aware that thou be not polluted with any lechirie, but fast,
and work fasting, and be steadfast in faith, and have a fair chamber, and have
a clean basin full of water and clear, and have with thee a sword or knife, to
have a circle, and thou must have 4 candles of virgin wax and write on every
candle Moses, Aaron, Jacob, Usion, Tetragrammatont+mei Ratam, and then
fasten the candles on the brim of the basin, as you shall see the form hereaf-
ter, then sit in the midst of the circle, looking towards the South, putting the
basin without the circle, and first anoint and fumigate the basin with mastic
and lignum aloes, and saying “in principio erat verbum,” unto the end, and
bless thyself with the sign of the cross, saying:

‘TRANSCRIPTION OF THE MANUSCRIPT yh

“Per crucis hoc signum, fugiat procul omne malignum, et per Idem Signum
salvertos, quod est benignunt, et per signum sancti crucis, de inimevis tu
turis, libera nos Deus noster,” then begin the conjuration as followeth, so
loud that thou mayest be heard.

I conjure thee Satan, by the Father, the Son and the Holy Ghost, and by St.
Mary, Mother of our Lord Jesus Christ, and by all the apostles of Giod, and
by all the virgins and prophets of God, and by the face of God, and by the
head of God, and by the crown of God, and by the nose of God, and by the
teeth of God and by the eyes of God, and by the word of God, and by the
air of God, and by the nails of God, and by the thumbs of God, and by the
veins of God, et per tiberias Dei, et per plantas Dei, et per quinqua vulnera
Dei, et per omnia tormenta Dei, et per omnia Sancta ejus, et per miativitite
Dei, et per passionem Dei, et per merita Dei, et per morte Dei, et per cruce
Dei.

[End of the Offices of Spirits]

44.The manuscripthas “wood” in place of “word” but this is clearly an error in transcription,
‘5. A pencilled note reads “See p. 135 Theurgia MS.”

Je NE

Appendix One

DEG

APPENDIX ONE

Excerpts from Sloane MS 3824

Sloane MS 3824 is a collection of various magical treatises. It has a num-
ber of experiments related to spirit conjuration with strong parallels to The
Offices of Spirits, and I include here some of the relevant sections.

From “An Experiment to Call Out Spirits that are Keepers of Treasure
Troves.” This section details an experiment that uses the blood of a lapwing,
the use of which animal is also noted in The Offices of Spirits. The resulting
spirits, while not named, mirror the spirit Agares from Goetia.

An Experiment to Obtain whatsoever is Desired’

Take a lapwing & lett it({s] blood in a glass, wherewith make the ensuing
Square, commonly called a Circle, though improperly by reason of its con-
trary similitude, but they are generally called Circles in the Art, because they
all signifie one & the same thing &c: upon four large calve skin parchments
fastened evenly and handsomely together, according to Art, as is before
taught. And also with the Blood of the lapwing, write upon an Abortive thus
as followeth, Bolsha Suspensus in Ethera super ea Implent Pamilians Avaurin
Tons Floris de sede Beldachim Sarranis Mars. Lett this be written in a chamber
that is very private and close shut for the present time, and when these things
are done & kept in a readiness for use then seek out for a place fitt to do this
experiment in, w” must be in an Orchard, or a Woods y' is very private and
free from the passages or oversight of people, then being found, then at the
time appointed to goe upon action, lett the Magical Philosopher having a
fair bright sword in his hand, & as soon as he is entered into the orchard or
wood, kneel downe on his knees, and with an earnest meekness, say what is

1. Sloane MS 3824, ff. 114-115.

59

60 A Book OF THE OFFICES OF SPIRITS

written in the abortive, three times over, then lett him rise, & having made
choice of the privatest place that can be found, goe thereto & place this
circle, and with his sword in his right hand and the scedule [in] the left hand,
enter the circle and turning his face to the East, read the schedule over as
oft as is convenient, but at length will appear a vision, like to a fair Knight
on horseback, with a Gosse-Hawk on his fist, and he will say unto you, Why
call you me? What will you ask? Lo, I am ready to fulfill your requests. But answer
him nothing at all and then turning your face from him to the North, behold
him not, then will he pass by & vanish. Then towards the north proceed as
before you did towards the East and anon will another Vision appear, like a
comely fair Knight on horseback, with a Gosse-Hawk also on his fist, riding
as it were towards you upon a goodly steed, and he will speak to you soon the
like language, or to the same effect, as the first apparition, butt say nothing to
him, neither give him answer, and turning your face to the West, behold him
not, so he will pass away & vanish. Then towards the West, observe to doe as
before in the East and North, & presently will a third apparition appear like
as a goodly Knight on horseback with a Gosse-Hawk on his fist, more fair
and beautiful than the two former, Crowned with a Diadem of Gold, who
will say thus unto you, or much like it, Loe, I am here, and weary for Labor all
day, therefore tell me what thou wouldest I should doe for thee. And this Knight
you may faithfully trust, and desire of him w' you will, he will truly fullfill
your requests, which you ought to have in readiness fairly written, &c: then
will he say even as soon as he hath said the former words, Wil you have my
fellowship but you shall deny it and answer him saying no you will not, but
propose your desires and demands to him, w' is it you would have him do for
you and turn your countenance or face towards the South, and so leave him,
and then shall he pass away from you, and give over and cause action, & goe
your way the next morning, goe again to the same place, and there you shall
find all your requests fulfilled & your expectations answered, for which give
thanks & depart.

APPENDIX ONE ol

A At, ame,

Hic est Quadra-Circulus Experimenti

This ought to be written with the blood of the lapwing upon faire calve skin
parchment, neatly & evenly fastened, together, & so made one square [the|
entire thing, & so kept for practice.

The following gives another listing of spirits, and while not defined as the
“Offices of Spirits” in the manuscript, it parallels another manuscript that
does list it under that name, Sloane MS 3853. While the names do not match
conclusively with either Goetia or The Offices of Spirits, several of the seals do
mirror those given in the former—the latter not being supplied with seals
for the spirits listed.

The Names of Several Spirits both with and without their Characters’

Cutehtpollo, Horp, Stigamma,Ysbiloth, Mulpotolar, Sympolsis, Noddarding,
Solyhosyl, Mendir, Culdrunal, Funaler, Sirsir, Sichere, Sursinal, Clidracpe,
Spalata, Pludir, Hursor, Rodmache, Goral, Miche, Ferinalopes, Hissirperche,
Sinant, Hur

2. Sloane MS 3824, f. 117. The original manuscript includes the seals and characters that
relate to a number of the spirits listed.

oO) A Book OF THE OFFICES OF SPIRITS

Macherioth Rex
Isus Rex
Jonathon Rex
Acharon Rex
Magoth Rex
Achachardus Rex
Ysquy Rex

Whose Familiars Are

Arumbel, Thoranor, Samna, Gozra, Gonhollados, Alerit, Gatos, Garon, Syel,
‘lysgel, Lusor, Rymor, Earny, Asyn

Squatus, Gezine, Ypea, Gorse, Ghyrites, Mylon, Tynior, Gryel

‘There are many spirits that are said to be by nature Evill and not onely
linvious & Enymies to man & his felicity, but adverse to all goodness
w'soever; and yet have been by many magicians (of former times) living in
Remote & far Countryes from us in England and these parts, brought to a
Communication and kind of familiarity w” them, whereby there offices &
tuitures have been Discovered, but it hath not been Common among men,
especially the meanest Capacityes, and therefore not att all practiced, neither
is it {it Lo be practiced any sober philosopher, unless to satisfie his curiousity,
because of their turbulence, but yet they are many times called upon to bind
& constrain other spirits to doe there offices, which is not at all offencive,
hur tfull, or obnoxious, therefore they may be Invocated in such Cases, &c.:
wee shall mention some w’ thereof, because of discerning the differences
thereof, & therein let the magick philosopher use his discretion &c.:

‘Vhere are three spirits called devils, or infernall spirits, whose names are
mentioned in Holy Writ, namely Lucifer, Beelzebub, & Sathan, therefore as
they stand recorded in the Sacred Scriptures, we shall hint at something of
them, & no more.

I ucifer is a great spirit, and may not be invocated nor Called from his Orders,
yet by him, as by Tantavalerion, other spirits may be abjured and bound, for
all spirits y\ are by nature Evill, or at least more maligne than usually many
Aijeriall & Terrestrial powers and w™ are treated of before & doe with a

APPENDIX ONE 63

kind of majesty, worship & obey him: for this reason he may not be called
upon, except to constrain other subservient spirits to fulfill the command &
requests of the Invocant in any reasonable thing: —

The next is Beelzebub who is a great prince and it is said that before the fall
he was of the Order of Cherubims and 1000000 spirits doe minister unto
him, he appeareth very Beautifull & giveth to them y' call him Gold & Silver
and maketh them expert in Science, he appeareth well for half an hour &
giveth to each demand a true Answer. He giveth a servant or familiar w™
will be faithful & obedient during a man’s life, whoso calleth him must have
Fumes of Amber, Lignum Aloes, mastic, &c.: & invocate toward the East in
verbis conceptis wherein he must be importunately & earnestly urged to do his
office who then at length will obey.

The third spirit is called Sathan who was before his fall of the order of
Cherubims & it is said that because he fell not of his owne will, therefore he
abideth obscurely in the Aijer and so is called the prince of the Aijer, under
whome are four Princes or Kings, bearing rule in the Aijer, & have power
given & permitted them, ... and disturbe the Aijer whereby many mischiefs
befall the Earth, doing great hurt, and it was this spirit y' tempted our four
fathers’ in the wilderness to disobedience.

The four kings of the Aier Ruling under Sathan together with their councel-

lors & messengers and named as followeth, under whom again are number-
less of subservients,

3. Sic: forefathers.

ral A Book OF THE OFFICES OF SPIRITS

King of the East Orience
West Paymon
North Egy.. Z
South Amamon

residential Counsellors are Niopheyn, Barbas, Sebarbas, Alilgon
Gordonizer, Tame
Vassago, Othey, Um, Anaboth,
Aleche, Berith, Mala

Whose Messengers are Baal, Temel, Belfarto (or Belferit)
Balferth, Belial, Bawson, Rombulence or
Ramblane, Alphasis,
Boulon, Ocarbidaton, Madicon

Oricens, King of the East, appeareth with an hundred & two hundred legions,
having a fair effeminate countenance, & a goodly crown upon his head, rid-
ing upon an Elephant, having trumpets, ... & much minstrelry of divers
Instruments going before him, & when he is called he cometh w™ other great
Kings butt if he be called alone, then he appeareth in the very likeness of
a Royall Horse. He telleth the truth of all things present, past, & to come,
giveth money, teacheth sciences, consecrateth books, and willingly giveth
answers to all demands & Questions, he knoweth all experiments, and hath
power to teach them. There is a King under Oriens, whose name is Baal,
whose office is to teach all manner of sciences, and maketh a man to goe
Invisible, & hath under him 250 Legions, whoso acteth by this Royall Spirit
Oricns, must direct his countenance & actions towards the East & at ye first
constraine the spirit Temel, who is messenger of the East as followeth — first
invocating for the aid and assistance of Oriens, Rex, &c.: of which Invocation
in. example hereafter followeth in the practice of Hochma.

Q thou spirit who art called Temel, messenger of the East, I adjure, call
upon, bind, command, and constrain thee by the power, dignity and

‘A. Sic: Egyn

APPENDIX ONE 65

authority of y' Great and Royall Prince Oriens, the Supreme Head
of y' Hierarchy, I adjure, command, constraine & in the name, & by
y Supremacy of your Order, I powerfully & earnestly urge thee, O
thou spirit Temel, messenger of the East, to appear and show thy selfe,
visible, affable, and in all mildness & serenity come before us, & in
no wise turbulent, hurtfull or terrible unto us, or any other Creature
w'soever upon the Earth, butt come ye peaceably, quietly, & in all
plainness & humility, give true & faithfull Answers and Resolves,
readily & willingly, of my demands & desires, curteously fulfilling my
Request in all things according to y' Order & office, without delay,
fraud, illusion, or other deceitfull crafts or impeditions whatsoever,
that my in any wise hinder, oppose, or obstruct my Expectations in
the least. Move therefore, &c.

This Conjuration being repeated nine times, and if he appeareth not, then
proceed to the Conjuration following, & rehearse it several times, and herein
Act w™ Care & order by returning again, to that above, & then again to this
below according to y’ discretion.

O you spirit, Belfarto or Belferit, who art the messenger of the King
of the East, I exorcise, adjure, bind, command and constraine thee,
in and through y° name of our allmighty & Heavenly God, Creator
of heaven & Earth, & of his onely begotten Son Jesus Christ, born
of the Virgin Mary, the redeemer of y° World, & our onely Mediator
& advocate w™ the Father of all power, mercy, & goodness, in whose
names all quire’ of Celestiall Angells rejoyce, before whom they inces-
santly sing Omappa laman Hallelujah, and at whose names all knees
upon the Earth doe bow, and all the Ayeriall, Terrestriall, and Infernall
Hosts of Spirits doe fear & tremble, wherefore I doe again adjure,
bind, command, & constraine you, O you spirit Belfarto or Belferit,
and I also potently and powerfully urge & Enforce you in the name
and by the dignity and Authority of yo’ prince Oriens, and the head
of your Hierarchy & orders, that now presently and w“out tarrying
or delay that you enforce the same spirit, which is called Temel, to
appear visibly, affably, and peaceably here before me, and [in] no ways

5. Sic: choir.

66 A Book OF THE OFFICES OF SPIRITS

turbulent, hurtfull, or terrible to me or any other creature, and that he
may faithfully, humbly, obediently, readily and willingly doe my com-
mandment and fulfill my desires in all things according to his office,
wherein he may ... without any let, hindrance, tarrying, delay, illusion,
fraud, or any other crafts, deceits, or devices whatsoever, that may op-
pose, obstruct, or deceive me in my present and future Expectations,
all which I constraine and command thee of.

O thou spirit Belfarto or Belferit, in & through the mighty & binding
name Tetragrammaton, Jehovah, &c.:

Amaymon is a King of the South. He is great & mighty, and appeareth in the
similitude of an old man, wa great beard, his hair like to hors hair, & hath
a bright crown on his head, and rideth on a firse® Lion, usualy roring at the
first appearance, and shaking a rod in his hand, his ministering spirit going
before him, w™ all manner of manner of musicall Instruments, and w™ him
cometh other three Kings, who are Emlon, Ocarbidaton, and Maditon, be-
ing messenger to the King of the South, he cometh wa great company and
very obscurely, &c.: He giveth a true answer to all demands, & maketh a man
wonderfull cunning and expert in all Learning, Philosophy, & Ars Notoria,
he giveth the best acquaintance w™ nobility, & confirmeth the doings thereof
as dignity, promotion, &c.: he may be detained one hour, &c.: and butt no
longer, &c.: And when you goe to act by this spirit Amaymon, direct y’ self &
countenance to the South, first Invocating & constraining the spirit Emlon,
after the same manner as is before explained in the constraint of the spiri-
tuall messengers of the East, and/or Oriens (viz) Temel and Belfarto, using
the same Invocations, only altering the spirits names, and then Adjuring the
other spirits, Ocarbidaton and Maditon, as before.

Paymon is King of the West, he appeareth att first somewhat terrible &
speakest with w'" a Hoarse voice, butt being constrained by a Divine Power
he then taketh the form of a souldier, and when he cometh to the presence
of the Invocant, is oft times apt to cavill & make variance. He rideth upon
a dromedary, or a camell, which is crowned wa bright crown, & hath the
countenance of a woman, & before goeth a band of ministering spirits, w™ all

6. Sic: fierce.

kind of mustckall cistroments, aod when he appeareth, let the Tnvocant cast
W paper to him, wherein is miscribed y' he shall speake plainly & distinctly,
wy yo master may understand w' he saith, and w'"" him come five other
principall or royall spirits, who are Belferth, the messenger to the King of the
West, & Belial a King, & Bawson a King, and Rombalence or Ramblane, and
Alphasis, they may appear from y° 3“ hour to the 12 &c.: It is also here to
lye observed that the spirit Alphasis is first to be called upon and constrained
ly Invocation, as is to be understood before in the first, Temel, and then
afterwards the regall spirits Belial, Bawson, Rombulence or Ramblane, ac-
cording to the example of the spirit Belfarto, before recited.

livyn is King of the North, he appeareth in the likeness of a man, his face
very fair and clear, his nostrils very sharp like a sword.

‘Vhe Practice that [is called] Hochma, &c.:—-made use of by those above
named four Kings Orience, Paymon, Egyn, and Amaymon, is as followeth.
l‘irst the four Kings and their partickular Presidentiall Councellors who are
distinctly called upon, from there severall & respective orders or mansions, to
send such spirits as was nominated, &c.: to effect & fulfill all such proposalls,
as should be demanded, which is thus—

O thou great & potent spirit Oriens, King of the East, & bearing rule
& command in the East region of the Aiyer, I adjure, call upon, &
constrain, & most powerfully and earnestly urge you, by & in and
through the virtue power & might of those efficacious & binding
names Tetragrammaton, Jehovah, Adonay, Agla, El, Sabaoth, Elohim.
Even the Allmighty, Immense, Incomprehensible & Everliving God,
the omnipotent Creator of heaven & Earth, & in & through the names
of our Lord & Savior Jesus Christ, Messias, Sother, Emannuel, the
onely begotten son of god the father, born of the Virgin mary, the
High King & Lord of all the World, whose name all the Celestiall
Angels honour & obey, and before whom all the holy company and
Quior’ of heaven incessantly sing Omappa laman Hallelujiah and at
whose divine & inestimable name, all knees on Earth do homage and
bow, and all the Ayeriall, Terrestrial and Infernal spirits doe fear &

7. Sic: choir.

68 A Book OF THE OFFICES OF SPIRITS

tremble, and now by all aforesaid I do now again powerfull adjure,
call upon, constrain & most earnestly urge you, O you great & mighty
spirit Oriens, King of the East Quadrant of the Aiyer, in & through
the most Effectuall glorious sacred & puissant name of him who saith
& it is done that now Immediately w"out further tarrying or delay,
you doe send or cause to be sent forth w“out one the spirit Marage
or any other from your order, and to appear visibly, plainly, peaceably,
affably, in all serenity and humility, here apparently to my sight and
view, and positively, effectually, faithfully, and fully to serve me and to
resolve me in such Queries & Interrogations, as I shall ask, require &
demand of him & so fulfill my requests and doe my commandment
in all things, according to his office, wherein he may or can, as I shall
desire of him, & y' w"out any delayance, guile, deceit or other illusions
whatsoever, that may in any wise hinder, oppose, obstruct or destroy
our expectations, and I doe again earnestly Importune, adjure, urge
and constrain you powerfull & regall spirit Oriens, to send forthwith
immediately and now at this present instance, and to appear plainely
Visible before me, y° spirit Marage, or some other from your orders
or mansions, in all mildness, peace, & friendliness, w" [out] any hurt,
disturbance, or any other cavill whatsoever, either to me or this place
wherein I am, or any other place, person, or creature whatsoever, but
that quietly, curteously, & obediently to serve me & fulfill my desires,
& do my commandment in all things wherein he may, &c.:—all which

I earnestly urge & constraine thee, O thou Royall and potent spirit
Oriens, to doe for me in: N: P. F SS:°

Let this constraint be altered three times, then proceed to the following ex-
+ + . + h

orcism, and say thus seven or nine times, then goe again to that above, w°

order observe one, two, or three hours, or as occasions shall require, &c:—

O thou spirit Marage, I adjure, call upon, bind, constrain, & command
thee by the authority & dignity of thy prince & head of thy Hierarchy,
unto whom thou owest honour & obedience, & by the truest and most
especiall name of your master, commanding the order and mansion

8. In Nomine Patri, Fili et Spiritu Sancti. (In the name of the Father, the Son, & the Holy
Ghost.)

APPENDIX ONE (

wherein you inhabit & reside, I doe adjure, command, constriaine &
earnestly urge thee, O thou spirit Marage, to appear and show thysell
visibly and affably in all serenity & meekness here before me tna
fair & decent forme, and in no wise turbulent, hurtlull, or terrible
unto me, or the place wherein I am, or to any other place or creature
w'soever or wheresoever. Butt come ye peaceably, & in all humility,
& show thyselfe plainly & visibly here before me, to my full vision &
eye sight, speaking plainly & to be understood, giving one faithfull &
true answers to all my demands, and readily doing my commandment
and fullfilling my requests in all such matters & things whatsocver,
according to your office, wherein you may or can, without any illu

sion, or other fraudulent delayances whatsoever that may tend to the
circumvention of my present desires, or at all in the least destructive
to my hopes & expectations, move therefore, prepare ye & come away,
show thy selfe, and make no longer tarrying or delay, and do for me as
for the servant of the Highest.

Paymon West Mirage or Baalu
Andif Egyn King of the North be invocated, Mirage
bid him send
Amaymon South Merage
Marage

Now by changing the names of the spirits and the Angle from where thi
are called upon respect being had to the other three, as is Exemplified in tl
Regall spirit Oriens, whose Invocation in this last Experiment of in” [lochin
may serve also for those that are just next foregoing, and to be placed belay
the Invocation of the spirituall messenger Temel, and that of Paymon t
goe before the constraint of Alphasis and the Invocation of Amaynion, t
proceed the call of Emlon, so that altering each name in every severall an
respective Invocation and observing the Ayeriall Angle or Quarter for Has
West, North & South, & so invocating according to art, you can rarely err «
doe amiss, &c.

There are other names by which these four regall spirits are known & have
been invocated & been brought to familiarity & verbal community by the L:
C: E of S’ as

Oriens East Ories Samael

Paymon King ofthe West aliter Paynim by the Hebrews Azazel

Egyn North Egym they are called Azael

Amaymon South Mayrary Mahazal
Finis.

9. Perhaps a reference to Lord Charles, 3rd Earl Stanhope (1753-1816), an inventor and
statesman who knew the artist John Varley and possibly other members of the Mercuril.

Appendix ‘Two

Sloane MS 3853

Another listing of spirits occurs under the title The Offices of Spirits in Sloane
MS 3853, ff.257-259, with a number of invocations for similar requests fol-
lowing. The manuscript begins with a list of ten spirits described by rank
and office, all of which can be paired with a spirit of similar name and/or
description in Hockley’s manuscript variant. These ten do not represent a
contiguous subset of spirits in the larger listing given in Hockley, but appear
scattered throughout.

Following the initial ten spirits is a listing of the Four Kings, Oriens, Paymon,
Amaymon, and Egin. Neither the kings nor the subservient spirits affiliated
with them are given descriptions or offices, but appear merely as an unelabo-
rated listing by cardinal direction.

Lastly are sets of spirits listed as being fruitful for a given purpose. These
also are given only in name, the majority of which are associated with the
finding of treasure.

The Offices of Spirits

Birtin’ is a great duke, & wyll apeare in the lyknes of a crewall bear havynge
a dragons tayle & he is very expert in the virtue of erbys & presious stones &
wyll carry a man from region to region most swyftlye & he caryethy a man
fast and havethe 30 legiones of sprits.

Gorsios’ is a King

Gorsios is a great & a myghtye kinge & wyll appeare lyke a man havynge
a liones face & crowned w' a diademe bearynge in his hand a fierce viper
and rideth upon a beare & before him goethe trompets & he knowethee all
thynges privy well hyd treasure & wyll gladly apere gevyinge true answeres &
hathe 6 legiones of spryts.

1. The two manuscripts drawn from the Porter text (hereafter “The Porter texts”) give
Barton, spirit number 34, duplicated as Bartyn, spirit number 38.

2. The Porter texts give the name as as Gorsyar, spirit number 11.

73

74 A Book OF THE OFFICES OF SPIRITS

Algor’ a duke

Algor is a great duke & wyll apeare in ye lyknes of a fayer knight bearynye
his speare in his hand gevynge true answers & shewythe all dowts & howe
thay may be brought to pass & what things shall happen & hathe under him
30 legions of spryghts.

Bearci’ a captayne

Bearci is a great archer & wyll apeare in ye lyknes of an archer havynge a bow
& a quiver of iron & is ye begynner of warres & makethe to shote nere the
marke & hathe under hym 30 legion of spyrts.

Gorax’ is an earle

Gorax is a great earle appearynge in ye lyknes of a bull & sometyme lyke a
man havynge wonderful knowlage in astronomye & knowethe all thynges
and hathe under hym 90 legions of spryts.

Glolas’ is a prynce

Glolas is a myghtye prynce & wyll appeare in ye lykeness of a dogge havynge
wynges & is a cheff leder of murderers & knowethe things past & things to
com and geveth knowledge of friynds & enemyes and make a man to gou
invisible & hathe 20 legions of spryts.

Globa’ a duke

Globa is a great duke & wyll appeare in ye lyknes of a man & is ye cheff ruler
of women & make them to know in love & hathe under hym 20 legions of
spryts.

3.The Porter texts give the name as as Allogor, spirit number 35.
4.The Porter texts give the name as as Barsy, spirit number 68.
5. The Porter texts give the name as as Goorox, spirit number 52.
6. The Porter texts give the name as as Gloolas, spirit number 19.
7.The Porter texts give the name as as Globa, spirit number 36.

APPENDIX Two 75

Merchisos” a duke

Merchisos ys a great duke & apeareth in the lyknes of a strange man havynge
a serpents tayle & is very expert in ye virtue of erbes & stones & wyll carry a
man from contrye to contrye and hathe 30 legions of spyrts.

Kobo’ ys a Prince

Kobo ys a great prynce and wyll appeare in ye lyknes of an armed knight
havynge a hed lyke a lyon and eyes flamynge & ridethe upon a blake horse
and gevethe Gold and Sylver & hathe 40 legiones of spryts.

Scor’® is a Duke

Scor is a duke great & wyll apeare in ye lyknes of a man & riding upon a
beare & will set treasure in ye ground and is true in his workynges and hathe
30 legiones.

8. The Porter texts give the name as as Marshiones, spirit number 37.
9. The Porter texts give the name asas Kewboo, spirit number 22.

10. The Porter texts give the name as Skor, spirit number 12 (king), repeated as spirit num-
ber 17 (duke), however, the two descriptions differ.

76 A Book OF THE OFFICES OF SPIRITS

4 Kynges
Chefe be the 4 kynges of the Ayer ...'' Oriens in the est & Paymon in the
west & Amaymon in the southe, & Egin in the northe.

Names off spryts in ye est parte
Ardnoell, Fornifer, Pamamell, Gaziel, Achimaell, Castiell, Y diadell, Banmscll,
Cazimasel, Rarmias

Names off sprits in the Southe pte
Nesrethel, Nescrathe, Arioth, Bileth, Tatal, Amirasell, Oosel, Reson,
Ramethe, Banmles

Names off spryts in the west pte
Arebas, Escaell, Asamathiel, Agassadall, Dugonel, Dagan, Regimas, Berur,
Cador, Atherib, Naanithe

Names off spryts of ye northe pte
Naarats, Cananell, Belsabuth, Legaban, Belzabub, Ragetall, Fegor, Feges,
Tanthill, Tantil, Sammel, Madail

Names off spryts off ye ..” sort
Arell, Masinage, Senanen, Senanes, Naarall, Maregg, Zazadas, Pariencll,
Laanabel, Laanall, Sasiael, Gariael, Satatiell, Aziell

Names of sprits to obtayne Love
Ahnazin, Elitona, Miramian, Gorobahim, Zaton, Vazu, Alpus, Nirtob, Tasir,
Turfirnar

Names off sprits ... treasure

Astarothe, Beliall, Croglis, Agonella, Azaball, Elietell, Alastiell, Pedegall,
Butiell, Soriell, Bileth, Gabriell, Rannlon, Barathin, Baron, Egippia, Alineqin,
Elitona, Giherdin, Mosatus, Bileth, Doregibia, Emeli, Aratitali, Askaricl,
Buraell, Alkaell, Oberion, Baron, Baylon, Oskiel, Taffreillis, Babethe,
Burell, Galbars, Lunsroya, Kodetina, Andall, Fumine, Yaba, Bolda, Lundus,
Gunduer, Astariell

11. Ilegible.
12. Illegible. Possibly “same” or “tamer”.

APPENDIX Two 77

(The following also in 3853, f. 208]

Eguppia, Almarin, Elicona, Giherdin, Mosacus, Bleth, Gorogibia,

Eneli, Aratirali, Askariel, Baraell, Alkaell, Oberion, Baron, Baylen, Offriel,
Confrielis, Babeth, Bariell, Galbay, Lunfroga, Frandocina, Andall, Fumint,
Yamba, Bolda, Lumdus, Gundur,”” Astariell.

Cheberus appeareth lyke a ranke k...'* & hathe good practice in retorike &
all arts

Goathe is a p'nce & makethe women to love men.

Arambos a duke and apere in the likness of a man.

13. f 208 has Gundus.
14. Illegible. Possibly “king”.